from f^e feifirarp of
•
(professor ^amuef (JttiflPer
in (JTlemorg of
3ubge ^amuef (gtiffer QBrecftinrtbge
(presenfeb fig
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COLLECTION OF PURITAN AND
ENGLISH THEOLOGICAL LITERATURE
1 '
LIBRARY OF THE THEOLOGICAL SEMINARY
£2(2^* PRINCETON, NEW JERSEY
•
I
THE GOLDEN SCEPTER
held forth to the able.
CHVRC
th TH
DIG HIT IE
larriage.
T H B
CHV'Re. " D TT TIE
in her <^a
J/2 f/wc Xrc
The firft delivered in fundf ermou* *» Cambn-
for the wcekely <$\ i 6 z 5.
The two later in Lin. r ^e< Line.
"By the late learned f and runnel Divine,
IOHN "PRESTON,
D'. in Divinity, Chaplaine in Ordinary tolls M ijrjfj
M r . of Emanuel .Collcdge b CambrUge^m
fomtime Preacher at timing I» n *<
a
g . I ER. ?. U, T.4-
Jfc ffrw backfidbigifaeLfcibthe LORT), and J ' yvtU & caufe~m>M Anger i
^on you: fori am mulfull> faiib th LOKTJ%nd I will not '0 *W[ fa cl "'
- * tiick(liding Ifiaeljfor J am memed imto you. \
H O S . J . 7
I* unto my fittthu -nd fit then it was letter with ^ lVa ' l '' :V ,
LONDON,
Printed by -T^'S. for 7^ Bourne at the Royall Exchange*
A.*Boler at the Marigold in Pa u l s Chtireh-ytrA. >j
R. Harford at the gilt B I B l e - ■ in Jgueenes-kead
Alley Vd Pater -no fier Row. I 6 3 8.
-t i
\
V E R T \
AND RELj
Gentleman, RJ
Knight lev;
ftome nitnerto, wno
were deputed bVtl)<
Author to this ferrte, j
to inferibc U de4p.e j
the ' {everal 1 : «.**^ag ^:
Wefcwf^ ^Si
;bme or other of his " - 3" •
proof. idelity
truflt repofed in us, and ipe;
of the Authours great abiliti -. ,., xiA if in
He
\
"\
1
t
not w
may he i
I life in
i chara&e
wc 'S53* nd feiallEpiftte, a man do ex-
, ^ K ^reprint upon the paper fome
inisfc-Sk i?c, he doth it much more
| rmi^flc ifl . adied excrcifes, wherein
h- &nf&t but conceive his memory may
i 1 [\^Zd Tome puft of himfelfe be kept a-
i iiv ^ cc all poftcrity.
^mn emnis mortar y becaufe
\ think his Poem ferennl
I -hat time it felfe would
.vJure: how much more
drawes himfelfe unto the
all Dye, and writes (uch
„e- not fubjeft to decay and
| ^lfli J For all flefnU grafje, anda^he glory
of wan as the flower ofgraffe : the graffe Tbi-
Vhereth y and the flower falleth away , but the
Hpo>, of the Lord endureth for eyer : and this
\ is tlyori\ vhichby the GpfptU is preached
"^ou % iPrt.t.24, *5-
-~£; m* hath deafed Hod tn
uu r 11.
prune ana |
fpeciall !
TheEftftle Ttedicatorie.
!
'
fpecialt manner to entitle .$,»• $m$
and to Tend them out r *\* o .
under the covert and fnadoW^I , -%y
name. - '?}' 4
For feeing it pkM$ :^ er ^'pf
chooie your habitation ^ ^ &&
lav ud his f theri > , " > ' *■ ^
off and lay up his (ther/ > fU
declining body, why '(he^[^
proper and convenient/^ JCend thefe livin
and furviving peeces of his fouje* for to t-
tend it ? considering cfpecia^ e Vow muh j
his body heretofore had -waited j ^ \ (
foule, which otherwife, inhumane fa]
bilirie, might ftill have beene alive. cae ^
Neither is there any doubt, but;^ f . ?J
gorous and ufefull breathings of i D| ^ r;( f
will find accefle and entertainment^ ^ ere
his languid, and at laft, his breathlei, |^|
dy did. Efpecially thefe whicfy -^ r f ap ,
properly be counted Ais ? than any thnig
that hitherto hath ik^ ^ *****
wee dare be bola to A
none ^otocixidid my
thourtothelifc. .<|
Thofe that dkf eirir^ laio%
ihis^
i
I
-4-
The Spiftle Vedicatorie,
pi errand"* ^vemu A and M^ntly
:_.ti^i2s, (hall find theie three
l>^
,[ e e occurring.
I U
$| pcclTclfh Stf^ fi nnt , c ^ c freencffc of
K t^ U bi^c^^ of duty, which in 0-1
' - ,^ herein .$ Mattered and fparklingl
\j ^ \ieca« ; ' are ^ erc co ^ e( ^ e( ^ un dcr
-r 'Vacls j^S^J handled fo profefledly
aidcleaidy, as^whing more concerning
tern can be defired.
Inchefi'" ^eche danger and deformity
:C J isofherfelfe, as thofe virgins were
°^^JfXid?d y VeHt.2\. 11,11,13. Bwi tofliaVe
* at \ • rt y/£ /;er mother , that is, her natural!
t^t^ rc d evils and corruptions.
I jj 'Vie fecond 3 is the glorious firetnefle of
<t> r*or£, r Chtift, receiving thi-s dejeded
^ u hOS fed captiveunto faveur,and,witk
\$& : are , - kf*^ ** jjj£ reaching forth thcr
love arvd mercy tt
nardon &nd forgive-
, ;K ititithng alfo ok her
Sjfor $*hing* are htrs y Tbfet r/;*r
■ ■ , .
TheEpiJlleVedicatorie. \
Taut, or Apollos, or (jphas, or *'-•« ^fyl<J)**i
life, er death, or things pre fen 1 ° ; , v
come, all are hers, becattfe (h nadov*^ al ^
\*t ' o
r *v % \
In the third the fulnb §M her Ju<~ .
preft upon her, for, the grace of God ■ *M' C
bringeth falvation y doth no foomr appear e to a~
nyman y butitteachetbto deny ungoilinejjk mi
worldly lufis y And to live foberly y righteouJly y
andgodlyin this pre/ent world y Tit.t. ir, u.
that as before Ahajmrm had the virgins pu-
rified that were to approach his bed, with
various and coftly powders and perfumes,
Heft.i. u 3 &c fo Ghrift, when once the
foule is faithfully efpoufed unto him, per-
fumes and wafheiher in his moft precious
bloud, and beautifies her wkh variety of
graces 3 ttat he may prefent her to himfelfe agio*
rious Spoufe, not having fpot or wrinkle >or any
fuch thing, but that Jhe JhouU be holy , and
without blame, Eph.5.17. JP?> : '' ,* A
And now what reftprcjall fa? 7s- that
Treatifes crave fliado*^ ^ptefle ti^ rom
you,nayowneyou for tat .'.: 1? Doth
not the low and humble pofi&rl ir bf your
mind
I The Spiftle Dedicatorie.
ij^ad^z/'s you unto the firft? your high
|) $ . r free grace, unto the fecond ?--- and
| «£ c^ nd fpotlcffe carriage,to the third.*
! /JuL^g to ;uft a title (befides other ingage-
lV-/^iO by this tb- refold clayme, 'tis but ju-
' /tec to call your name upon it; and, by your
acceptance of it, *you (hall fhew friendfhip
«> this Pofthume, ancLefpecially oblige
Your already much obliged,
and Engaged ,
¥~
Th om asGoodwin-
Thomas Ball
The Contents of the firft TrcatX '
i i. f^pd afflicts his om^mi^nbl^i^
[.I. \*JL£ccaitfe helovn*h*. . r r?>
Dod
Reaf.i. \*JBccaaft
4jj>hcmtd.
3. //* n?///^ fanCtifled h: i'hofc that draw b jf
him* lb; i.
4. He walks among them. v 5
Vfe 1 . To feare the Lord. 6
2* Want of feare provoketh Cod. 1 3
3. Cods feveritj to wicked men. 18
4. Not tothink flrange that God affliCls his. 19
Doft. 2 • God pities his people in affliction* 2 o
Reafa. HeuJlowtoaffliCt. 21
2. He fuftaines them in affliction. Ibid*
3. He brings them through affliction* 25
Vfe 1. 2\f 0f ft fo difcouragedin affliction. 3 2
2. To come to God when we have offended him.^ 5
3 . T0 lead us to repentance, 3 7
4. 7fc riw/* ^ Lord for 1 ur God, 4 1
5. Toconfirme us in that choice. - 4.5
D0&.3. The Lords name is called upon his p^ i i. 47'
Reaf. God hath chofen them. 48
Vfe 1 . T0 /tertftf obedience, 49
2. To humble our felves. 53
3, 2V# to pollute Gods name. 5 9
4; ^iotto beafhamedto profefe Gods name.lhid*
comfor J concerning cur (elves , and the Church.
h
D0&.4. Without humiliation no meres . 6 6
Reaf.
I
The Contents,
Reaf.i . The necefoty of humiliation. 6 9
2 . Els there w:ll be no returning from fin. 7 1
-v, Els there will be mconftancy. 73
-A fj? Els God [hould not have the fraife of his
'HB&rfTs l'S^m ? t ^ fa
cmble.
[ U^. -^ To4iifirfc $fffsnoi / umbled.
<l tV* ^ ' Tfo£w& f fMcifuSu the humble
Rjuf.r. To give Cod the glory.
f 2 . Humility keeps a m. n in comp i ffe.
3. It wakes him ufefullto others.
4. /£ wafo s him obedies. t .
Vie 1. Conjoint onto the humble.
2 . 70 ftrengthen faith.
3. To be bumble in- afflictions.
4 . Exhortation to he more humble.
5 . 2V<tf fa apply thi promifes without humiliation.
131
Doti.6. x^ II performances nothing without feekthg
Cods face. 132
Real"* CW & #<?/y . 15c
[ Vfc 1 . To examine if we fecke Gods face, 1 5 3
a . T<? /i<?fo /Ae Z07*/, and not our felves. 168
3 * ra forget jhe Lord in the m.ddejl of his
172
74
101
103
112
U3
Ibid.
114
114
115
118
12 3
124
k
$
cies,
Doft.y. No inter eft in promifes without turning from
\ ev.llwayes. 186
Vie I J Examination. 19 7
2" A?> dfef/V* /* rttf without turning. 2 1 9
3. Good purpofes alone inefficient, 222
Dodt.8* Turning from our evi U way es difficult. 224
Reafi, They are pleaf ant. Ibid.
..._._._ V 2. >*g7W-|[
The Contents.
2. Agreeable to nature. 2 i$
3. They are backed by the law of the members.
Vfe. 7* make our labour anfwerable to the worl> &J-
Doft.p. All finnes forgiven to the bumble tL,£^
fake fwne. /• • Mg|
j Reaf. I . From the truth of Ood\ b ^S jc||
2. From his goodnefie.
Vfe 1 . To exclude wicked men from mercy .
2. To trufl perfectly in Gods mercy.
3. Exhortation to be bumbled.
J Doft.io. All calamities from fin.
J Vfe 1. 70 /mIi'm *& root of calamities.
2. To fee fin in its own colours.
3. How to remove croffes.
Do&. 1 1 . iffinne be not removed as well as the croffe,
it is never removed in mercy. 2 g 7 '
Reaf. 1. Becaufe fm is wcrfe than any croffe. 288
The Lord doth nothing in va ne. Ibid.
Vfe. By theiffue of our affiMions to judge tf cure-
fiate^ and Gods love torn. I bid. 1
Do<5hi 2. Take awayfin^ndtbe croffe will depart. 190
Reaf. 1 . Because croffes come from fin. 2 £ o
2 . God never affliEis but for our profit. 2 p 1
V Ce. To comfort us againfl our feares, that the croffe
willalway continue. jj^.
*57
263
26 7
272
279
281
283
284
The
\
The Contents.
The Contents of the fecond Treatife.
fo$^THere is * match betrveene ChriS and his
*" 1 Church. i
' «T§ apply Chrijl hmftlf e
i>^'i. Toperfoademcntotake Chrijl.
OWotives to it.
Impediments.
6
*3
Ibid
38
The Contents of the third Treatife.
Do&. TC^>7 om ^ 9At taJ cetb Chritt ought to be fub-
Jlj jttf to him. and it is beft for him. J 6
Reaf.i. He is the head* 78
He is a Saviour. 80
Vfe. Exhortation to come to Chrift. 82
Do&» Chrifl is the Head and Saviour of his church,
and every member of it. 9 o
Vfc 1. To be obedient to chrift. 9 1
2 . To choefe Chrift for our Head. 93
3 . To draw influence fr om him. 9 j
4. How %o know ware in Chrift. 99
Trials of ok* (ubjetfiofito chrift. 1 04
5 . To be the glory of cbrijf. 133
6> To trie our condition. 137
I
THE >«g& &
GO L DE W
SCEPTER.
2 Ch RON.7. 14.
// my peofle which are called by my name, /ball humble
themselves, and fray >and fee ke my face, and turn
from their wicked w ayes : then will I heare in hea-
ven, and will bee merctfuU to their fin, and will heale
their land.
Hefe words containe the an-
iwcr God gave to Salo-
mons Prayer, which hee
mad^tf/hen hee dedicated
the 7 J emple : His Prayer
was,that when they pray,
ed on earth, hee fhould
heare in heaven: And God
promifeth in the words I
have readtodo all that Salemnzsteth : which pro-
mife containes three parts.
firfl, That heeVould heare in heaven, which
B phrafe
God afflifts his ou>ne People.
phrafe notes out either his power, that he is able to
bring to pafTe what he affents to doe 5 menarefaid
to heare on earth, becaufe they can doe little ; but
God in heaven ; or elfe it implies, that though hee
f^mes to be f arre off from his people , yea though
Sr^vsven, yet he will heare at laft.
•' h£ Second part is, that he will far don their fins,
f (:£k is of all other mercies the greateft, for fin hin-
ders all good things,and openeth a gap to all evills,
and therefore David faith, Bleffediftheman, rvhofe
fin is forgiven : of all rcquefts it is the greateft that
wee can make, and of all grants the greateft that
Godvouchfafeth.
Thirdly ^Httvill heale their landed remove their
affli&ion: Now obferve the order of this, in that
before he doth it,he pardons their fin.
Now this promifc is farther fet forth by two
things.
Firft y the perfonstowhomitismade$ the peo-
ple of Ifraeland ludah, notified by two attributes ;
Firft they are his people; Secondly, called by his
name, or on whom his name is called, as the name
of the husband is called upon the wife, orofthe/i
tber upon the fmnes ^id as they in Antioch, and we
are called Chrijlianlixom Chii st,
Secondly, the conditions this promife is made up-
on, for it is the Lords manner to put promifes upon
conditions.
Firft, if they bee humbled, and humble them-
fclves.
Secondly, if that humiliation, bee not contained
within the compaffeof their brefts onely, but ex-
pre/Ted
God affliBs his owne *Peoph
prcfled by prayer and confeffion of fins.
Thirdly , if they fieke my face, feekc to bee recon*
ciledjfeeke his prcfence as feparated from all things
elfe, not feeking Corne, Wine, Oyle, but G <£ d
himfelfe. fiK^j
Fourthly, if they part with their fins in feeMti^ ■
for they cannot maintaine Communion with EiL^
elfe, for Cod dwels in light, and he who walkes in
darkened e, can have m fellow (hip with him. And
thus you have the Analyfis of the words 5 wee
in handling them will not ufc this method, but be-
gin with the words as theylye> and will obferve
firft thefe three Do&rines from thefe words.
If my people called by my 2£ame
Flrfi, God fends fharpe affli&ions on his owne
people : this appeares by the Coherence,forin
the words before the text , If Ifendplague, &c.
thenif my people, 6>cc.
Secondly, that yet in them the Lord is very ten-
der and full of companion to his people; this loving
compilation {my people"] argues as much, it isastf
hefhould fay, I cannot forget you, for you are cal-
led by my Name, you are mine, though I thus
^punifh you.
Thirdly, that the Lords ^me is called upon his
people. For the firjt , the Script&re is frequenun ex-
amples of this kind, foas I fliallnot need to ftand to
name any places to you, they are fo well knewne
already.
I come to reafons of it, why it isfo.
B2 Firft
God afflitts bis owne People.
Firfl, he fends fliarpe afflictions on them becaufe
Jte4/.x» k c loves them, they arefuch as belong to him, and
I the ground of this reafon is, becaufe, Ira eft tarn ex
amorequam ex odio ; Anger is as much out of love as
/i?&?d 3 it is a true rule though it may fecme a para-
^becaufe when one loves another, jjheedefires
X :.*ch Bom the party beloved and expects mudi
trom him*, and therefore a croffe and ftubbornc acti-
on from fuch a one provokes more to anger, than
from ary other man • as from a Son, from a Friend,
from a Wife, kwoundethmore 5 and therefore
God faL'iof himfelfe, that he \%z]eaUus God : lea-
loufie is a mixt affe<5tion of love and anger,the mean-
ing is, if I find my peoples affedtion dealing out
from me, I am prefently affected, as a jealous huf-
jband ufeth to be in fuch a cafe, and there is no an-
(ger to that, nor none fooner ftirred : God will in--
dure ten times as much from another,but when one
that he hath taken into covenant with him, offends
him, he is angry, andwillthereforebefuretofend
fome fliarpe affliction on him, which is the fruit of
his anger, for his anger is not in vaine.
Secondly , hee doth it that his Name might not bee
hl&QhemedyXh&t was the reafon he gives, whyhec
punifKed r 'P4i//W when he committed adultery, Br
the Lord muft of neceffity doe it for their fakes that
ftand by and looke on, to fliew to them that he can -
not indure fuch things, no not inhis owne people.
Thirdly ', becaufe tit hath faid, that he will be fan-
ttified of all that draw neereto b?m y hc will have them
know that he is anholy God, hating iniquity « 3 and
chat none (hould draw nigh to him, but fuch as have
holy
God af (lifts his owne People.
holy hcarts,and pure hands: and this was the reafon
why he did fend fire upon Corah , Batban andAbi-
ram 5 Tie Lord hatbfeparafedyou, and you draw neare
to bimfelfe foith Mo fes ro them, and that in the near-
eft manner to doe ferviceas Priefts to offer Sacri-
fice, and you are among the heads of the pec^syi
and therefore he will not forbeare you, others th| ; '
arc afarre off (it may bee) God will long and fafe*
forbeare, but others that are fan&ified to the Lord,
and draw neare to him in profeflionandinthco-
pinion of others, and alfofo indeed, of thole God
will either bee fancftified by their bringing holy j
hearts before him, or elfe he will vindicates ho- 1
lincffc by punifliingthem, and will not fufferthem
to go on with prophane hearts.
Fourthly, becaufe they are bis people amongwbm
hee mikes , and with whom he dwels, 2 Cor. 6. and
the three laft verfes, and the beginning of thefe-
venth Chapter /ie is converfant among them • But
you will fay, is foe not everywhere elfe t yes, but he
is there as a man is in his owne houfe, among his
fons and daughters, obferving every thing, looking
narrowly to thcm a and becaufe he is ftill with (hem,
therefore hee will endure no uncleanncfle^ni^^
them : thence it was that in the Campe he a ?S lea-
ded every man to carry his paddle with Aim, when
he went afide to bury it, that no outward filthified
might appeare, £otlwalkeamongyou y *heedidit,t6
fliew by that which is odious to us, that wee fhould
hide what is odious to him, namely fin, andfilthi-
neffe, which caufed him to loath his houfe, to loath
Ifrael: when Ifrael was fo unfwept and fo filthy,
B 3 God
5
Num. i*J
$
I
Ffil
The Golden Scepter htid forth,
God loathed it and fo departed from it, and (o A[a-
hel came upon them. God will bee fure to plow
his owne ground, whatfoever becomes of the waft,
to weede his owne Garden, though the reft of the
vttjfld fliould be let alone, to grow mid.
\ T, ^ut you will objeft and lay, that the Saints wee
ME* often (inland affli&ions doe not follow.
1 I anfwer, it may be and doth fall out often, and
the reafons is becaufe God ffndes his woike done to
his hand. If they plow themfelve^yp, God will
not, but if we do it by halves (as that is our fault we
leave many balkes behinde us) then God alwaies
comes with affli&ions, yet then the leflfe thnt you
leave behind unplo wed, the lefle will Godaffiift
you : if you humble your felves throughly, you
(hall efcape, except only in the cafe of fcandall,and
then God muft needs do it for their fakes that looke
on, as in David, God would have all the world fee
hispuniftimentonhim, as well as they knew of his
fihne, but this comfort you may have though you
have greatly finned, ( if not fcandaloufly ) that
humble your felves throughly, and you (hall e-
fcape.
|. ^ n ?r ie fr° m hence to feare the Lord, to tremble
1 atl?^>»rds, and feeing he will endure no unclean-
I aefijb in' his pwne pcop le, ftand in aw and fin not :
irj^our to brhg youtheartstofuchaconftitution,
to fuch an awfull refpeS as to fearc to omit any
good duty, or commit theieaftfinne, and this had
need to be urged upon you, for it is the caufe of all
chat laxkure and ioofeneffe in ourprofcfilon, that
we doe not feare the Lord as we (hould. If we had
the
Healing for the Land.
the feareof rhe Lord before our eyes (astheApo-
ftlcs fpeakes Rom.3 • ) that is,if we faw the Lord fo as
to feare him 3 we fhould vvalke warily and look how,
and where wee fet every ftep, and the reafon why
you are fo uneven and not like y our felves, is from
want of the feare of the Lord : Now the reafor^
that phrafc of the Jpoftle that the feare of God is fafc; ; j
to bee before your eyes is from the nature of fear*-;
Timor f git oculum, as if a man bee bufie about any
thing,if there be any thing that he feares,he wil ftill
have an eye to that, and he watcheth lead it (hould
come with fome by blow, when he thinks not of it,
and fo doth the feare of the Lord worjke where it i$>
it faftneth our eyes on him : And if the Lord were
thus before our eyes to feare him, it would make us
walke more evenly and more conftantly with him.
And therefore when the holy Ghoft in Scripture
would chufe to commend a man, he Angles out this
propertie, efpecially of fearing God, as that lob
was an uf right man fearing God, and fo fpca'king of
Cornelius, it is faid that hee was, a jnft man fearing
God, and fo Abraham when hee would expreflfc the
wickednefTeof the Court of Abimelech, hefayev
the feare of the Lord is not in this place, that is, thare is r J
no religion nor good men, God is not reg'hded
there, and the more feare, thtkttcfm,ftdndiftawe
and finne not. If a man ftand in awe of the Lordhc
would be afraid of every fin, he would be afraid of
vaine thoughts, to bee vaine in his fpeeches and to
give way totheleaft wickedneffe, afraid of every
inordinate affefiion, hee would be afraid how hee
fpentthe time from morning till night, and how to
2 !
8 t
Godafflidsbisoyrne People*
i*
give an account thereof, afraid of recreations, leaft
he fhouid fleepe too much, or flcepc too little, eate
too much, or eate too little, as knowing all is but to
whet the fithetomake him the fitter for his harveft
worke, and therefore would be afraid to forbeare
j#4%fh*nents too much or to ufc them too little* I
P jLcech you therefore that are in Covenant with
jctae Lord,and neareft to him, that know your felves
to bee within the Covenant, to confider this and
learnc to feare. And to helpe you in this,take two !
places of Scripture, I Feui* 7* If you cation the Fa-
ther whojudgeth without rejpetf of per/ins, according to
every mans mrke>pa(fe thetime of your fijourning here
in feare $ that is, feeing you have fuch a Father that
ludgeth every perfon, all his children, he will ccr-
tainely affiift you if you offend him ? Therefore
feare todo it. Theother is, #*£. 12.28,19. Letm
ferve him with all reverence and godly feare, for even
our God is a confumingfre£our God J whom we wor-
ship is not made all of mercy, he hath other Attri-
butes joyned with them, to you he is a confumngfr^
If you will pot ferve him with fcare,though not im-
mediately to confume you utterly, yet to afflift
\ y cu^nd thereby to confume your lufts* fo as it is a
dang rbus thing to be negligent of him, to meddle
witli him who is a confuming fire.
^How fliarply did God dealewithDrft//^ who
was yet nearer him than any of us $ firft he tooke a-
1 way the child from him, which to him was a fliarpe
affli&ion, he being a tender Father, and had a ftrong
affedion to his lite, as appeares by his faftings, and
the like heehad to Abfolon , who yet was a Rcbell
againft
God affli&s hk oTtrne People.
agatoft him ; and then to have almoft all the people
to fall from him, when he was an old King, to have
Concubines abufed fo openly , and the fword ne-
ver to depart from his houfe $ all thefe fate clofe to
him, went nearchis foule,befides his (hame,to have
his fin difcovered to all the world, as appeared j^
Pfitl. 5 1 . Have not wee caufe then to fpend our tm ,;
in feare, if hee dealt thus with David*, and doe rxk
fay,that though he dealt thus with David offending
of him, that yet he will not doe thus with me, for is
he not a Father that judgeth all his fonnes, and that
without reffefl of per fons, as the ApoHle faith f Con-
sider alfo what hedidto/^and2te£*tftfforcon.
fuking and agreeing to get the blefling by a lye, for
though the thing (hee went about was good and
they had a warrant for it, and cheir end was goods
yet they ufed ill meanes (a lye J. But God
met with them both for it, lacob was therefore put
to live twenty yeares from his Mothers houfe
( whereas hefhould have ftaid Gods lcifure, and not
have beene too hafty for the accomplifliment of
that promife,for he that believeth doth not make hafte:
and fo God promifeth riches and all good thrn/r*
to his children, as much as they can defireibut iV: | - j
muft not make hafte,that is their fault) and when';.'
wascommitig homeagaine, what a feare was he$jl
put to from Mfatt, that lye of his beingthe caufe n $
their falling out! and how did Rebecca alfo for as i r
that while want the comfort of a fonne (hee loved? *
and had noneto live with but Efatt t And fo CMofes
was dearer to God than any man upon earth, hee
never fpake with any face to face as with him, yet
he
10
Qtre for JQngdomes, or y
he would have flainehiminthelnne, fornotcir-
cumcifing his Child, and alfobecaufe of that other
fin at the waters of Meriba, hechufethanaffli&ion
for him, wherein heraoftof all crofled his defires
denying him to goe into the Land of Cana4n,\t may
T: fonic fmall affli&ion in (hew as this feemed to
" which yet pincheth forely, and fome great af-
ion on the contrary in bulke to others,that is
I not fo to him that bearcs it ; And thus he alfo deales
with Eli, a zealous man (would any of us were fo in
thefe dayes) for when newes was brought that his
fonnes were dead, and many of the people flaine, he
was not fo much troubled at that, as that the Arke
of the Lord was taken, and this amazed him fo as
that he fell backward and brake his necke: you fee
the holineffe of the man, yet becaufe he had prefer-
red his fonnes before the Lord, did not governe
them well, God did not onely thus take away his
life, and of his fonnes, but the Priefthood alfo from
his houfe for ever, and have not wee all caufe to
feare then f How did hee deale with the good Pro-
phet thatwasflainebyaLion, his fault that he be-
i*eved another mansr word, pretending that he had
i y w s Word, when hee had Gods Word exprefly
J ^fv§n to himfelfe, this finne was as the fin of Eve
|hdiobeleeved the Divels word, when flie had Gods
> -ford exprefly, and therefore let us when we have
IrThe Word of the Lord ftickc clofe to ic. And fo
I 'however hee deale wi:h Gideon a worthy man
•reckoned up among th'ofe worthies, Hcb. n. yet
I when he made an Ephodftz what judgement f el upon
I his children, ludg. p. and ail his houfe Avas cut off.
Thefe
To an humbled People.
Thcfe examples are ufcfull foryoutoconfider,
that you might know and feare the Lord, and the
want of this is the caufe of this remiflhefle and loof-
neflc iaour profeffion, and that we doe not fo con-
fider our waies. Saint Paul was an holy man, and
one that ftood in neerc termes wich -Iefits drift, y> &
feared exceedingly, a Cor. j a Wee knowing t he u ,
rour of the Lord per/wade men s And lob that was ve-
ry exaft in his life,which appeares by the 3 1 . Chap,
which Chapter is nothing elfe but an expreflion of
the manner of his carriage, which was very exa& 3
verfe2j. hegivesthisasareafon, the funlftmenu
of the Lord mre a terronr to me, and fo in the 2 . verfe
the reafon why he would not give liberty to his ey s
to looke on a Maid, was for that hec confider<?di
what portion then (ball 1 have with the Almighty f and
this f earc of the Lord is needfull at this time, when
God hath difcovered himfelfe to be angry with the
Land, which is not onely for the groffe finnes of
wicked men, but the finnes of the Saints alfo ; It is
yourcoldneflejremiireneffe and laxitude. I have two
grounds for it, firft in the Revel, 2 . becaufe Efbefm
was fallen from her fir ft love, therefore he would re-
move her Candlefticie, that is, the whole ChurcKf-
mongthem, carry them into Captivity, £ovJ J; ^k -,
not fee by the CandleBicke how only the MiniS) ! j
(hould be ment ; and fo in the Rev. 3. becaufe Lal\
eta was neither hot nor celd$ therfore will I fpue tr+i
outof my mouth, God would endure them nolo#
gcr, and therefore you that thinks your eftates they
beft, even you have had a hand in this plague, you j
thinkc that other mens finnes, the finnes of wicked
men!
11
t
11
God afflitts his owne People.
men arc the caufe of it, but Gad he knoweth, that
chey cannot pray and have no life in them, as you
have s and though their finncs alfo be a caufe, and a
mainecaufc, as appeares by the K^immtts^ whofe
finnes when full, God puniflied $ yet I fay they are
rours alfo : And therefore, when there is an evident
y^ne, that God hath acontroverfie with a King-
dome and the Churches, and a figne of his wrath is
proclamed from heaven, then every man muft doe
fomething 5 now feare the Lord,be zealous, repent
and doe your firft workes, begin now to mend your I
pace to heaven 1 and yet would onely there were a |
want of zcale among you, yea is it not in difgrace,
is not a zealous man hooted at, as an Owle among
us* this place, the excellency of it is exceedingly a-
bated and eclipfed, the zeale of it is withered, the
Lord is departed from u&j learne to bee more zea-
lous, and God will returne and caufe you to flourifli
againe 5 for when God lookes upon a people, it is
with them as with the earth in fpriog time, and
when befdeparts from them, they are as withered
trees in winter, and where now is the zeale of for-
mer times, the Communion of Saints, the heating
/j*A whetting of one another, bymutuall exhorta-
- { \4yi'i% 5 where is the boldnefle for the Lord ? Thofe
I fl6uy prayers, thofe former times are gone, the light
I > thofe times remaine, but not the heate, as alfo if
5^e iooke backe upon that Generation of Queene
I Qiizafab 5 how arc we changed! they were zealous,
ovt here is another generation come in their roorae,
)■ that is dead, and cold, and yet we have their light,
I but ignis qui in illis call Jus, in nbis lucidus tantum.
But,
God affliBs his owne People.
3 5
But, I befeech you, that you would now begin to
ftirrc up your felves,efpecially in thefe times of fad-
ing, when there muftbee an extraordinary renew- j
ing of a mans covenant with God, that you would 1
not oow be fo cold,and fo dilute as you have beene$
and feeing you have that you would have, and have '
defired long publike dayes of humiliation, that you j
would labour to fpend them with all care and dili- j
gence and quickncfTe of fpirit, and to confider that
the maineis to bee done at home with your felves,
for the end of thefe dayes is, that you may be hum-
bled, which you will never bee, till you confider
your particular finnes, get up early in the morning, j
for then your fpirits are quicke 3 and fo you will have
a long time before you come to the congregation,
and get you all that while alone, and confider your
particular finnes, and the holy duties you negled,
and renew your repentance, and enter into covenant; j
and then when you come hkher youfliallfindethe
word to have another manner of working upon yo'jj ^
than it hath ordinarily.
If God be thus ready to puniih his own children,
and that thus ftiarpely, it fhewes the finne of thofe
that are fearele/fe and carelefle, which provoker.h
God exceedingly, Zacb.%. 15. / am very fore dif- \
f leafed with the carelejfe heAthcn, the heathens ha J
finnes enow befides to anger the Lord , yet this,
finne did it above other finnes, and it is not to bee
wondred at thatitfhould,foritisarukin Philofo-
phy, and moft true, that of all things that which
provoketh a man moft, is contempt, in fo much that
AriHotU maketh it the onely caufe of anger,though
therein
_i
*4
God ajflitts his owne People.
therein he is deceived, yet it is the maine 5 we ufe to
hynon refpondere pre convitio eft 9 it is a figne of con-
tempt not to anfwer againe, as when a man is chid-
den and flricken, & nonrefponden to goe by,asif hee
tooke no notice of ic at Gods hand,this is contempt.
|And thus a Father when he is angry with his fon, or
a Mafter with his fervant, how hainoufly doth hee
take it ! And fo God who now hath difcovered his
wrath to the whole Land , and to every particular
man in it , this negled of him will caufe his wrath
to wax hot againft us, but yet for the land in gene-
ral! wee have caufe to hope that his wrath doth not
fo, but that God takes it well at our hands , that we
are thus publickly affembled : but let mce fay this ,
though, to every particular man, though God
fpare the Kingdome, yet if thou negledt him and
bee carelefle , it will goe the worfe with thee how-
ever. In the 50. Tfalme when hee hadexprefled
great threatnings in the former verfes 5 hee con-
cludes with this, Confiderthis , ally te that forget
God I you that minde him not , leaft hee teareyou in
peeces, and there hee none to deliver yon : and fo in the
Prophet Jeremy 5. 12, 13, 14. verfes, becaufeyou
ffay that bis words are but rvinde , theyjhallbe at fir e^ and
bf&t as drie wood, and they Jhalt devour eyoti. This is
Hie great fault of men, that they are ready to feare
f flings which they fhould not feare, the creatures,
poverty and difcredit, but are backward to feare
the Lord.
God fayes of the Church Rev^.u. Fearenot
the things thou jhalt fiffer 5 what all the world feares,
that doc not you feare , feare not the things you
fliall
j
GodaffliEls bis Qfkme&eopk.
15
(hall fuffer, thofc things you ought not to feare, but
feare thofe things you fhould doe, and who is a-
fraid of them, leaft hec fhould provoke God in
them? And foChrift faith, feare not men, no, not
thofe that have power of life and death ( if wee fhould
feare any, it fhould be them) remember that was the
commendation of Mofes , hee feared not the wrath of
Pharaoh^ when you place your feare thus amifife, it
becomes a fnare to you -, for it makes your hearts
bufie upon the creatures, when they ought to be fc-t
upon the Lord •, but when your feare is placed upon
God j it doth exceedingly helpe you, nothing more:
to give you an inftance or two , you fhall finde Da-
^//exceedingly ftruckewith the feare of the Lord,
when Ziglag was burnt ; no accident ever fo amazed j
him : when hee fled before Abfolon % hzt bore it much
better,yet that feare helped al/or it fet him a worke
to pray; (olehofhapbats feare did alfo helpe him,
when he heard of a great Army comming againft
him,it fet him on worke to pray,and fo turned away
the ludgement : and therefore things that you fo
feare, when your feare is placed on God 3 feldome
cometo pa(Te,for that fets men on worke to prevent
them, whereas evill fearebrings the.thing with it.
Saul feared the Armies of the fhiliflines exceeding-
ly , that made him feeke to the Witch, and this
wrought his overthrow which hee feared : fo lero-
boam feared theloffe of his Kingdome,and that feare
made him fet up the Calves which loft him his
Kingdome indeed $ learne therefore to feare the
Lord: nothing brings a ludgement fo much as the
want of feare, iecurky is the next doore co a Iudge-
l ment.
\6
God ajfliBs his owne People*
menr. Lachijh was a fecurc people , and when the
Army came againft them , they and their City fell
as Figgs from a tree that are ripe, fadid they fall in
their enemies mouths, fecurity is a fore-runner to
every mans lodgement, Efij 66.i. To him that f ear es
wee } faith God y and trembles at my words , to him mill
koke to keep* him fife - y if not, I willnegle&himas
much as hee mee, 1 will have no eye to lave him, as
hee hath no eye/ to mee to caufe him to feare and
tremble. But you wil fay,ho w may I bring my heart
to feare the Lord? Ianfwer, firftpray to the Lord
to ftrike your hearts with afeareofhim, his the
the worke of <70^ to bring the feare of himfelfe up*
on us, for it is hee that brings the feare of one man
upon another, hee brought a feare upon all the Na-
{ tions of the Land, when the people of Ifrael entered
J Canaan , much more the feare of himfelfe 3 for the
affe&ions are fuch things as the Lord onely can
meddle with , and therefore the Apoftle faith, Ton
are taught of the Lord to love one another.
It muft be the Lord t that muft put in fuch an affe-
ction into you, for his teaching is planting the affe-
fiions , and lo he is faid to teach other creatures,
that is , to give this or that inclination, and fo the
Lord is faid to fajhion the hearts of men • and then they
cannot chnfe but feare him : therefore goe to the
Lord, and fay, Lord I am not able to feare thee :
and fay , Lord thou haftpromifed to give the Holy
Ghoft to thofe that aske it of thee, that worketh e-
very grace : if you would feekc him fo, and feeke
him importunately, though you had thefecureft
hardeft heart of any in the world , hee would at
„__ length
God affliBs his owne Fepple.
length teach you to feare him. Jer. 40. / will plant
my feare in pur hearts , that they [hall not depart from
me. Thus you fee that God takes the doing of this
to himfelfe,it muft be of his planting , and hee hath
promiicd alfo you fee to doe it.
This is not all, but there is fomething wee muft
doeourfclvesi
Therefore fecondly , obferve the Lords dealing
with his, learne to know him in his way es, and that
wil be a meanes to caufe thee to feare him : if any of
his children finne , he never lets them goe, for then
fliould they thrive in evilly and profper in finne 3
but if they will bee medling, they (hall beefure to
ffnde fome bitternefic in the end. When a mans
heart is fet upon the creatures, there being thornes
in them all, and therefore if hee will grafpetoo
much of them, or too hard, hee (hall findeit: Gods
children arc trained up fo to it , that God will not
let them goeaway with a finne; if they bee too a-
dulteroufly affc&ed, they fhall finde a croffeinfuch
a thing: you may obferve this, in the 30 Pfalme*
there you may fee thecircle God goes in with his
children $ David had many affli&ions, as appeareth
by the 5 ver fe,/ cryed, and then God returned to me^and
joy came : what did David then i Ifaidin my hearty I
fhall never bee rentooved: his heart grew wanton, but
God would not let him goe away fo , God turned a,
way his face againe ^ and I was troubled. At the 7 verfe*.
hee is you fee,, in trouble againe , well, David cryes I .
againe, at the 8 and 10 verfes, and then God turned
his mourning into joy againe. And this to be his dea
ling, you fhallfindeitin all the Scriptures a but be;
C caufe
%
17
z
$
8
rH
God Afflifii bis owne People.
caufc we find this his dealing fet fo clofe together in
this Pfhlme, therefore I name it. Therefore obfervc
the wayes of the Lord to you , and they that are
not acquainted with thefe his wayes , as yet in
themfelves/ee what he bach done to others in al. the
world - y in our neighbour Churches : when hee hacf
given a bill of divorce to Ifrael, yet Iudah had not
feared :now when God hath ftrucken our neighbour
Churches, doe you thinke he will take it well, if
we be idle fpe&ators* therefore when he hath ftric-
ken another place, learne to feare.
If hee afflifts his owne children thus iliarply, let
them looke to themfelves, that are not his ; whether
they bcegrofle finners ,prophane perfons,of whom
there is no queftion $ or mere civill men, and for-
mal profeflbrs, in whom there is no power of grace:
if hee bee thus hot againft his owne Church, his an-
ger will bee feven times hotter againft you: it may
bee longer deferred as his manner is , yet when hee
ftrikes hee will ftrikeyou in the roote , not in the
branches] and that fo as he will not Strike the feeond
time : Confider that in the 50 Pfalme , \\\zxhemtl
{ teare you inpeeces • and you that are prophane ones,
I let mee fay to you, as 1 Cor 10,22. Doe you provoke
the Lord to anger 1 are you flronger than hee f Thofe
that lye in open prophanenes, and doe fight openly
againft the Lord , and have noc fo much as a fhew
f^of turning ^ you and thofe that arc meerely civill,
and yet lye in fecret finnes \ that yetareinhcahh,
wealth and credit in the world • it isafignethat
God mcanes them no good, hee would not let hisj
owne Garden goe fo long unplowed.
And
1
/
God af {lilts bis owneficople.
And in the fecond place for profeffors , that doe
not anfwer their profcffion in their lives, take heed,
for bee that is not withmee is againft mee $ it may bee
thou art no enemie , not very ftirring in any evill
way , but becaufe thou art not with God in good
earneft, becaufe your hearts are not perfe<5l 3 at the
laft day you will be found againft him, Chri st
will come againft you in good earned as an enemie $
and whereas all your hope lyes , that God is merci-
full and Chri s t a Saviour, learneto know that
this lefts* > whom you hope tobeefavedby , will
prove the fharpeft enemie againft you , Kijfe the Son
left beebeeangry: theSonnemaybeeangry , ashee
who in Revel. 2 . hath his eyes like aflame of fire , and
his feete like fine braffc to tread you to powder 5 hec
(hall come againft you that are formall: and knowi
that Iefus Chrift is not onely a Saviour, but a Lord;
that he came into the world tobe a Prince, and the
government is upon bis (boulders; you forget that part
of his office,halftheend for which Chrift came in-
to the world, and if you would know what kind of
Governor he is.Ex.i$. a 1 dmlfendmy angel withym
(faith God) that is Chrift, beware ofhim,andobey bis
V0yce,& provoke him not, for my name is in him. he is of
the fame fpiritand difpofition with his Father, and,
they are both alike affe&cd to finne-,bewareof him,
he goes along with you , and he will not /pare you,
fortheLord hath put al the government upon him.
Let itnotfeeme ftrange, that he hath orfhould
deale thus with his Churches abroad 5 what though
the Candlefticke be removed out of the Palatinate,
becaufe they were luke-warme, and hlncfrom their
C2 fir ft
20
\
Gods Qompafiion, to his people inaffliBion.
Di&a
fir (I love ? what if he (hould doe it in France ? what
if in England? in the Low- countries ? fhould it feeme
ftrangetous? It is His manner fo to doc 5 Hee re-
moved ludah and Ierufalem often out of their pla-
ces; wee (hould not bee offended at it , if hee doth,
or if hee fhould doc thus with us, 'as thinking that it
is a figne that our religionis not the true religion,
and that hee doth not love his Churches 5 yes thofe
hee loves moft hee fooneft affli&s , for luctgtment
muft begin at the houfeofGod^ that is, heelookeson
all the world, as on Europe now, and where he feeth
his houfe is, there hee beginneth with them, for hee
is to ufe others to afflift them $ and therefore he be-
ginnes with than firft. Amos. i.i.Yeu have 1 knowne
of all the Nations , therefore will I ajflt&ycu fooneft
and frequentlieft , though not more deeply than o-
thers ; for though the Church bee brought under
water, yet (hee (hall rife againe, I fpeeke this, be-
caufe men are fub jeft to be offended at it, And Bel*
Urmine I remember, makes that an argument, that
theirs is the Church,becaufe they have had fo many
vi&ories againft theProteftants, and our Church
hath bin ever and anon downe , but by that argu-
ment the captivity (hould not have lighted upon
ludah'sy but upon Nebuchadnezzar* people.
The fecond Doctrine was, that Though God fend
very flurpe affliBims upon bis owne people, yet therein
his kindnejfe and companions are exceeding great to-
wards them : hecalsthem you fee here, my people ,
as if he fhould have faid, youaremi{ie, and I can-
not forget you; a man loves that which is his owne,
much-more God, who is all love. And this Do-
&rine
Gods Qompapion^to his people in-affliEHon*
<5hine had need to bee added to the former.
Now the reafons and demonftrarions of this
are three.
Becaufe he is exceeding flow to afflid, and ex-
ceeding long about it, ere he do's begin> and there-
fore he makes many offers often before he does ir,
as one that could finde in his heart not to doe it at
all. FfaL 78.38. It is faid, hee icing full of cowpaf
[ton firgave thetr iniqnity, ye a mAny a time did hee caII
backe his Anger : when his hand was up,and he gi-
ving theblowe, heeealled it backe againe, as one
that could not finde in his heart to doe it 5 and when
hee did it , hee did net Jlirre up All his MAth • hee W
fall fomc droppes of it , but would not fhed tip
whole fhower of it ^ and hee giveth the reafon Jf
both, (ox they Are but flejh^ andindeed his primary
fcope is to (hew mercy , and that hee affii&s , is but
upon occafion ; and therefore hee is provoked , and
provoked much before hee doth it 5 As the Bee to
give hony, it is naturall to it, but it flings but by oc-
cafion when it is provoked 5 and this wee feetobee
true in G o d by experience, who fuffers men, and
fuffers them long, they continue in their finncs, and
yet hee continues his mercies , and with-hol ds his
Judgements.
His companion is (hewn in fufteyning them in
their affli&ions,and in helping them in the mid'ft of
them 3 VAmel 1 1 .33. 34. when his people fhouldf a/I
bytheSmrd,Aftdby the fame &zc. it is faid they fliould
bee hoipen with a little helpe, that is,fo much as would
fuftaine them , beare them up : the like wee have
ZAcb. 1 3 . p . / mil bring a third p Art through the fire ,
J C 3 and
1
21
21
God's CoMptfion jo bis P e *pk m affli&ion. \
and they fliall come out refined ,as Gold and Silver
is refined, loofc nothing but their droiTe,fo as hec
would fuftaine them , hold them up. And this hee
doth by doing of two things, " by moderating
their affi'&ion , 2 by fo framing and fafhioning
their hearts , foasthey (hall be^ able to bearc them.
Hee moderates them ; they are Still tn meafure^
I and not beyond their ftrcngth , Revel. 2. 10. faith
Chrift to the Church of Smyrna , Feare mne of thofe
things which thou (habfiffkr 5 behold Sathanjha/lcaft.
fome of you intoprijon , that you way bee tried , and you
j jhall \have tribulations ten dayes ; as if hee (hould have
faid ,1 wilmoderatethis perfecutionjind do meafure
jat; the time to you, but ten dayes and no more 5 and
J t.i refore feare not:fo as you (hall not have fo much
j as Sathan would, for hee would never give over;
I nor fo little as you would, for then you (hould not
I be affli&cd at all. If you aske now what it is to be
j afflided in meafure i I anfwer, ifaffli&ions/^y*
upon his children as to caufe them to p^c forth their
hands to wickedncfle, then it is above meafure, but
\ if fo as they never fret nor faint under it, it is not :
I now he hath promifed,that he wil fo accommodate
\ afflidions , as they (hall not workc f o with his peo-
ole, Pfalm.ii'y. 3. The rod of the wicked (hall not reft
', upon the lot of the righuotts , leajl hee put forth his hand
■ to iniquity 5 it fliall not bee fo long asto caufe a dif-
i temper inthefpiritofthem y fo as they (hould not
i carry them(elves in a meeke manner under it : I
j meane not fo, but that at the firft it miycaufea
buttling in their fpirits, as it did in i*£,when it grew
' fliarpe, and hee fpake unadvifedly , yetnotafub-
ftamiall
t God's (jompafiionjto bis people in afflittim*
ftanciaH difquiet, hcecame to himfelfe againe. To
thispurpofelettheP/i/wenp. 3,4. bee compared
with the former , God compares there the affl'ft-
er$ of his people *0 f lowers Jet to plow bis ground^thz
Babylonians and all the other enemies were but
Gods plovvers ) now they fhould not doc it, as to
doc them any hurt, no more than for his advantage
and his Churches , they fhould not goe a foote fur-
ther, for then God cuts their cords infnnder^ and when
the traces are cut, then the plow ftands flilL, goes
not a jot further , let the horfes doe what they will.
The fecond way of fuftaining them is, in that he
Co fafhioneth their hearts, as they fhall be able v/dl
to beare it s and then though it be great, if they have
(Irength to beare it, it is the leflTej A great burthen
on a ftrong mans fhouldcrs, is no more than a fmall
one on a weake mans. Wee oft wonder that God
(hould lay fo great affli&ions on his children , but
wee doe not fee their inward ftrength and ability
they have to beare them*
Now firft he fafliioneth their hearts to pray, and
not to murmurc, and the greateft affli&ion it is no-
thing if they can but pray, in**w.8.2d.thatisone
comfort brought in among the reft, that fweetneth
our affli&ions, that the Spirit belpeth our infirmities,
and teacheth us to pray.
He frameth their hearts to re pent, and that they
fliould not finneagainfthim, and if finne bee not
mingled with an affli&ion, it is not bitter, if a good
confeience bee joynedwithit: forthenitisheavie,
when it falls upon the (houlder out of joynr, or up-
on the fore place, and therefore S. Paul he cared not
C4 for
H
Gods Qompafiion x .tQ bis people inafflittion.
for death or the prifon, bccaufe hee had a chart
confcknce, all his afflictions were nothing to him,
for hee bars, them with a whole fhoulder ; finne
wounds the foule, and then affli&ion dropped in,
caufeth fmart.
Hee frames their hearts to patience, and fo that
kcepes their fpirit whole, fo as they pofTefle their
foules, and themfelves : as on the contrary impa-
tience takes the foule off the hinges, puts it out of
it felfe : but whileft a mans fpirit is itrong and it
felfe, it will beare its infirmities, but when impa-
tient, it will beare nothing ; when therefore affi.
dionsare thus mingled with prayers, and repen-
tance,and a good confeience and patience, it is eafie
to beare them, and it is God mingles their cup thus.
And -:s Chrift faid, {hall n$t I drinke ef> the Cup
rvbich my Father hath mingled ? although the cup
be bitter, yet the ingredients he puts in it, makes it
fweete, God mingles acup to them in another man-
ner to them and to others j See how hee mingled a
cup to i^dhitophel) it was no great thing in it felfe,it
was but that difparagementin the rejection of his
counfell, yet fuch an ingredient was put in, fuch an
jipprehenfionby Gods providence(f or though God
was not the author of it, yethefufferedSathanto
doe it) as that it brake his heart,and he hanged him-
felfe. See the contrary in David, when Ziglag was
burnt,a great ; and fuddaine affliction, yet hee bare it
well, for he had comfort from the Lord, an ingre-
dient with it which encouraged him in God,and fo
when he fted before Ahfalom his owa fbnne, a great
and bitter affliction, yet he bare it with fuch a mind,
as
Gods (ompajiion, to his people inaffliftion,
as if he had beene in his bed afleepe, asappeares by
the third PfalmiyV/hkh was made upon that occafi-
on, when tenne thoufand were encamped againft
him ;yet heefeared no more, then if he had had ne-
ver an enemy in the world* / wittU) mu dome and
flttpe y &c.
Thirdly;, his compaffibn is ffiewn in bringing
them through, and giving them a good iflfue and
comfortable fruit of all 5 as appeares by that place
of Zacba.13. 9* Heecarried them through the fire,
and fined them thereby as Gold, led them out, and
caufed them tolofenothingbuttheirdrofTejoras
the Wheat lofeth nothing in the winnowing, Ht
the chaffc. There is an excellent place for t &
purpofe in Efiy 27. 8 . In meafure in the branches
thereof thou wilt debate with it (fofome read it.;
God promifeth in the former part that Ifrael fho uld
grow like a fruicfull tree, and flourifh 5 and though
he affli&ed them, yet it (hould hot be fo, as hee af-
flifteth others, hath hee fmitten him, ashefmote
thofe that fmote him 1 no, hcefmotctheminthe
root, bat him in the branches, fo as he (hould grow
the more by it ; God compares himfelfe to a man
that loppeth his tree,but medleth not with the root
or body of the tree, but wfth the branches onely,'J
and that juft fo farre as neede was, and where they
(hould bee cut, a»d that infeafon,and at the juft
time, that it may grow the more 5 for this is to doe
it in meafure : and this is no more than necefTary to
make the tree flioot the more s and it were fpoylcd,
if hee did not dcale thus with it. Now hee fmites
others at fuch atime* as they are moft unfit for it,
and
2 5
2 6 I God's Qmpaftionfo bis people in affliElion .
Anfw.
i
and that in the roote, fo as hce caufeth them to wi-
ther, they are loofers by it ; as appeares by that
wicked King lor am, 2 King. 6. 33. This evill is of
the Lord, andrvhatjhonldl write on the Lord any Ion*
gerfand by thdt of Ahtz,, 2 cbron. 28.22, &C Then
in time ofdiftrejfe Ahab jet trejpajfedmorc againfl the
Lord : this was that King Ah ax,, this was the end of
thataffMion.
But fome good foulc will object and fay, I doe
notfinde this fruit of my affli£ions.
It may be thou doeft notf or the prcfent ,• but ftay
a little till God hath made an end, and thou (halt
fee that affliction which thou thoughtcft moft
^rpe, and for which thou faweft no reafon,and by
tfttfch for a while y on fa w you got no good 5 yet
when the Lord hath made an end and put all toge-
ther, then I fay thou (halt find thy wor ft takings,
thy worft condition profitable and ufefull to thee 5
In the time of winter when the trees wither, an un-
wife man would wonder to fee fucha fpoile, but
when the fpring comes, you know the benefit of it $
you (hould not have had fuch a fpring but for fuch
a winter : and fo thofe varieties of affii&ions and
crofles which God leads thee through, thofe fins,
thofe puttings backe whichwethinkecannoway
Dee advantagious to us, they ever in the end will
bring forth a fpring time, for all things workc to-
gether for good Iudge not by one particular, but
ftay till God hath put all together, and thou (halt
fee it is for good. Thence it is that Saint Umes
would have us, Umes 1.2. when we fall into divers
tempationi, to count it exceeding great joy, that is, bee
doth|
Gods companion, to bis people in affliBion,
17
doth not fay, when you goe in ftep by ftep, but
when you arc precipitated, fall all on the fuddaine,
and are plunged into them 5 fothewordintheori-
ginall fignifieth. And fecondly, not into one, but
into all forts, into divers affi&ions at once 5 affli-
&ion in Eftate, Body, Wife, Children, one upon
thenecke of another : yet rejoyce, andnotonely
fo,but be exceeding glad,as glad as a Merchant man
is to fee his (hips come from the Indies laden with
riches, and full of treafure $ fobeneficiallfhould
they be in the end. Now except they did alwaies
bring home fuch treafure, and proved not in the
iffue exceeding good and profitable, he could not
have defired tj*em thus to rejoyce.
Now if ym\ aske the reafons why it is Co 3 u ;
God deales thus with his Children in affii&ions 1 I
anfwer out of the text.
Firft fayeshe 3 they are my people, they are his
owne, and the^forc hee is full of bowels of com-
paffion towards them, as a man is to his own child,
becaufc it is hi$,Hof.i 1.8. thou art mine,Jand I can-
not deale with thee as with a ftranger, for nrj bo-
wells are turned within w,as it is there^when ic came
to the cafting away of his child,he cannot do it. So,
I Sam. 12.2a. The Lerdwill not for fake yw y for you
1 are his people. Andfoalfo, CMuab.j.iS. who is
a god like unto our Cod^ that pardwetb iniquity , and
pajfeth bj the tranfgrepon of the remnant of thine he-
r it Age ? there lies the reafon $ they are a rcronant 3
they arechofen out of the reft of the world, and to
themheeisfomercifull, as there is none like unto
him, it would make a man ftand amazed at it.
They
28
Gods (jmpafiion, to his people in affliBion.
objeft. I
Anfa<
They are a people callcdhy his name : ashechath
Ichofen them to bee his, fo it is taken notice of
that they are his,and he hath owned them,liis name
isuponthemby profeflion, and therefore heewill
(pare them, fir his namefake^ becaufe of them that
{land by and take notice of them : forifheefhould
deale hardly with them, none would fervehimj
for when fervants are hardly dealt withall, who
will ferve fuch mafters i And this argument Mofes
ufes, Numb. 14. Lord ffare them (Tayeshe) andifit
be, but for thy Names fake y for what void all the Nati-
ons fay ? that either thou art fuch a God as art un-
kind, and wouldeftnot fave them, or a weake God 3
and couldcftnot.
But you will fay, wee fee the contrary by daily
experience, wee fee great and fore affii&ions befall
Gods people,yea, it may bee fome here of his will
fay, they have felt andtafted of great affli&ions.
I anfwer, you may miftakc in afflidions, they
a*e not alwayes fuch affii&ions as they fceme to be :
for as we fay of the Sunne, Sol non patitur eclipji*,
fed videtur Untum patl, the Sunne keepes his light
even incclipfes fume and clear e, fo often thofeaf.
fli&ions which you thinke great, are nothing at all
in themfelves, they fceme fo tousonely : fothe
4pftle, a Cor. 6. wee feerae to bee men forro wfull,
yet alwafcs rejoycing, feeme to be poore, but pof-
fefling all things, all < was nothing to Paul : for af-
fliSion lyes onely in the apprehenfion, and fo ma-
ny of thofegrievousaifli&ions and tortures which
Martyrs and the Children of God enduredthoagh
to us they feeme great, yet I am perl waded were
nothing to many of them. But
Gods Qompafiion, te hi* people in affliftion:
But thou wilt fay, this is not my cafe 5 I feele, I ^object.
am fure the fting of it. I
I anfwer thee,firft,that God layes it not on thee, ^fw.
till thou haft neede : the Phy fitian kno w£S the body
of the patient better than himfelf e, andthefou'e
hath more intricate difeafcs than the body, and hee
fees thy fccrct pride, fecurity, &c. it may be when
thou feeft them not, as Hezekiah did not 1 fa that
when thou feeft no rcafon of fuch a fharpe aflMion
as purging phyfickc for thee, he doth and does not
adminiftcr it but when there is need.
And fecondiy, he doth not goe* jot beyond thy
need j and this will appeare by the'opening of two
excellent fimilitudes, Mfay 28. (for all the wits in
the world cannot finde out better exprelfions than
the Word hath j if we had eyes to fee the glory of
them Hromthe24.verfedowneward $ Fn&ydotb
the Plowman plow all day tofowe t and open and breake
the clods of his ground^ when bee hath m&deplalne the
face thereof ? doth he not cafi abroad the fetches f f cat-
tor the cummin^ the wheat > andtherle ? for the Lord
hath inftruEtedhtm to dot fb. The husbandman hee
tells you, plowes not but where he meanes to fowe, I
and to have an harveft, and the plowe goes no Ion- ■'
ger then till the clods be broken,and fayes he 5 God
hath given him this difcretion-, andthereforeihall
not God have the fame andtife the fame himfelfe *
doeft thou thinke that thou art plowed longer then
thou needeft? it is but till the clods, thy ftiffe fpirit
bee broken 5 and whereas thou raaieft thinke thy
heart foft enough, it may be fo for fome grace, but
God hath feeds of all forts to caft in the wheat
and \
jo I God's Qompafitonfo his people in affliction.
objeff.
.
and the rie 5 and that ground which is foft enough
for one, is not for another. And againe, fecondly
when it comes to harvefl', to fome maturicy,he hath
to threfh it with divers kinde of inftrumems (which
is the fecond fimilitude) vcr. 27. The Fitches Are
not threfked with a thre(hing injirument, neither is the
Cart pfheele turned about upon the Cummin^ but they
Are beaten out with aftaffc and a rod ; but breadcorne,
wheat is brutfed with the wheele, becaufeheefhould
not alwaies bee threfhing it. So Godbeholdeth
every mans ftrcngth, and knowes what affii&ion is
mod fuitable for him, hefindes out a fit inftrument
for every graine 3 his end is but to drive thee out of
the huske of thy circumcifion, of fome lufts wher-
of fome fits more clofe to the heart then o:her :
and as the wheat and the huske fits clofer together
than in other graines,and therefore the wheele goes
over it, and when it is thrcQied enough, and God
hath unloofed the heart and the finne, the huske
and the wheate, he doth it no longer : now faies he,
this is from the Lord } who is wonder full in eomfetl and
excellent in working ; and therefore as when you fee
an husbandman doe fo with his ground and graine,
you judge him a wife man in doing fo, foalfois
God therein.
But you will fay 3 for all thefe good words and
fetting it forth thus, wee arc fure, and fee and feele
by experience, that the Saints alwaies fare as ill as
rheworft, when generall afflicftions come, plague,
fword, or captivity, they are fwept away by thefe
as well as others, and what affli&ions are there, goe
through the fonnesof men, that fall not upon the
Saints as well as upon others ? For
Cods companion, to his people in afflittion.
J
For anfwer,it is truc,thofe Deluges of afflictions
which over-whelme whole Countries take away
one as well as another, yet there is a difference, as
ler. 24. all were carried into the fame captivity
by the fame King, but yet they were carried in di-
vers baskets, the bad in one basker, the good in an-
other 5 which fhewes the condition of the one was
different from the other : Firft, the Lord knowes
the good 'figs, his eyes are upon them for good, to
fee that no hurt fhould befall them, that was hurt
indeed 5 and fecondly, againe he did but fend them
into Captivity, as one is feat of an errand, but the
other are led as a condemned man to the jailej
thirdly, hee would bring them againe, when they
had done the bufintffc for which they werefenr,
when they had humbled themfelves, fan&iffed his
name more ; many the like ends the Lord hath :
but the orher he utterly deftroyed,and they never
returned.
But will fomc fay, the afflidions thatlerdure
are of an extraordinary nature, never any was fo af-
flicted as I fas the manner of manistocomplaine)
there is a peculiarity in mine, and it is not one but
many, and thefe for a long time have layen upon
mee.
Ianfwcr, it is true, they are often of an extraor-
dinary nature, and there is good reafon for it 5 for a
fmall affli&ion would not bring thee home to Gcd,
it is not a little head- ach, afcratch withapinthat
drives a man to the Phyfitiar^but fuch a difeafe as a
man apprehends death in 5 makes a man feeke out for
hdpe : and the reafon why $ firft 5 thefe affli&ions are
- many
K^injw.
0b]t8*
Anf&i
Vftl
Gods (jmpafion, to his people in affliction,
many is , l becaufe thou haft many difcafes to bee
healed, lufts of divers fores, and thou muft have
diver ficy of afflictions applycd to them 5 and againe
1 if God fhould not change afflictions, thy affliction
would grow familiar; and as Phyfickc when it is
made familiar to the body workesnot , fo would
not thofe afflictions : and 2 they are alfo often long,
becaufe fome finnesftickeclofe j andarenoteafily
got off,the ftaine in fome finkes deepcr,and requires
a great deale of fcouring. Ban. 11. Many IhallfaU
by the Sword \ Ftmine> &c. their trialls were of many
kinds and long, that they might bee made white, in.
to which yet they fliould not fall nor continue in , if
men would bee fcoured and made white fooner. I
have flood longer upon this and the opening of it,
becaufe either it hath or will bee of much ufe one
day to many of us : and feeing we know not what
we arerefcrvedfor,itisgoodto treafure up thefc
things, that wee may know the wayes of God afore
hand, and fobeare what comes the better, for it is
ignorance that makes afflictions fo unfupportablc
when they come. Wee will come to the ufes.
Learne hence not to bee difcouraged whatfoever
thy cafe bee , whether thou haft beene afflicted in
name by reproaches, fo as thou thinkeft,thou (halt
never get thy credit againe 5 orin body by difcafes,
that thou (halt never have thy health againe, orin
foule by doubts , that thou art in fuch an eftate that
thou fhalt never bee raifed againe, Remember the
exceeding great kindnefle of the Lord, and know
^whatfoever thine afflictions bee , heeisableeafily
to icatter them: this I fpeake, becaufe as men in
_ - ■_ /, profperity
G ois Companion, U bis people in affliction.
profpericie doe thinke,ic will alwayes continue, a nd
to morrow will bee as to day 5 and much more abundant ;
Co in affii&ion, that ic will never beeothervvife.
what unfaithfulnefle is this i are not all times in Cods
bands i as David fay & Pfalm. 3 1 . hee that alters the
weather , hee that turnes the Winter into Summer:
It is a ftormenow , and halfean houre after the Sun
fhines $ all in the weacher,fo fuch alterations is God
able to make in mens eftates : and comfort thy fclfe
with this, it fhall lie no longer on thee, then there
is neede, the plaiftcr fhall not lie a jot longer than
the fore is a healing. If it were fooner healed > it
would fall offfoonersbut then it fhall fall off alone*
though'jGmw bet in the evening, yet joy JJjaH come in
the morning 1 becaufe the anger of God never lafteth j
but for a while ; and the reafoa is given Mica 7, 8.
for mere) fleafeth him : take him alwayes when hee
is angry with his children, andthereisbutafhort
brunt of it, his conftant courfe is other wife, for
mercj fleafetb him: now that which a man delights
in hee will bee doing long, hee can hardly bee taken
off from it: as ifutgreived him to doe otherwife :
when therefore it is long I fay , it is per accidens , as
when thy heart is harder than ordinary • for fome
are more ftubborne than others* Ah, but thou wile J
fay, this of mine is a great affli&ion, and I know not
how it fhould bee helped , unleffc the Lord fliould
worke miracles. It may bee it is fo 5 and indeed
when God will fend anaffli&ion,allthe world can-
not keepe it off, InZacb. u there were four ekornes,
did befet the children of lfraeho afflift them, fo as
which way foever they went and would have fled,
D one
•'.
3?
?4 f Gods compafiion ^ to his people in affliBion.
one would have met them, whether to the Eafto r
to the Weft &c. no way left toefcape, no evafionj
for when God will afflict, hce willaffift, andtheie
(hall bee no doore to goe out at ; elfe it were not an
afflt&ion : for what matter is it for a man to bee in a
fmoaky hou r e,if he hath a doore to goe out at i but
yet what doe th.fc horns fervefor but to pufli thecn
home to the Lord < andthough a man cannot fcape
them, yet there isthiscomforr, thatthoughxhofe
horns be as (h ong as the horns of an Vnicorne,fo as
all the world cannot knock them off, yet when they
have pufhed them to the Lord, then the Prophet faw
4 Carpenters ,znd wherefore came thofe Carpenters ?
to knock off eveiy home, and to caft them our,fo
that every nation was frayed away, that was againft
ludah-y not the Afcria»j\ot BabyUnpox none of them
left: fothatas when God will afflid a man, nothing
canhinderhim,fo alfo when the Lord wil fcatter the
affli<5Uonagaine,and will raifea man ,nothing (hall
hinder neither , he wil doe it be it never fogreat.Be
not difcouraged then : what though the ftorme
grow great and violent {■ one word of his mouth
I will allay and ftili both ftormes and windes, as in
Mark. 5„ one word did it : fo take the moft grievous
difcafe that thou haft long lyen under, and which J
thou thinkeft thou (halt never recover , yet one
word wil rebuke it : take the worft and bittereft and
powerfullcft enemy of the Church, fuch as Haman,
if God fpeakc but a word to him, as hee did to La-
ban, hurt mt this man, hee cannot hurt thee 5 one
word of the Lord Icf«* tames them all 5 onely bring
faith with thee. Mark. 4.40,41, In the great
"':V_' --•< ftorme
'" ™ ■ * ^
1
Gods compafitonjo his people inafflittion*
i
V
ftormc why didyoufeare, oh,pu of little faith, (faith
Chrift to his Difciples, when they were fo exceed-
ingly troubled) as if he had faid ,- It is not the great-
nefle of this ftorme that breeds thisfearc, but the
littlcnefTe of your faith. So when all the people
murmured at the red Sea, what was the reafon that
Mofes was quiet all that while when they murmu-
red 1 Stay (faith he) a while, and youJhaHfie thefaiva*
tionof God i the reafon of the difference was, Mofes
believed 3 they did not.
So as the trouble comes not from the greatneffe
oftheaffli^ionjbutthelittlenefTeofyourfaithrwhen
therefore affli&ions fhallcome,bee not, bee not dif-
couraged , loofe not your felves, but poflefle your
felves with patience : keepe thisas a fure conclusion
againft all obje<ftions, that God will bee mercifull
to his people.
Is the Lord then fo full of pitie and bowells to Fji
his owncpeople 1 LearnthoutocometotheLord,
when you have offended him : If indeed God had
fo hard an heart as would never relent , then when
you had finned, you might goefome whither elfej
for comfort 5 but now come againe unto the Lord,
as being aflured of good fucceffe : this ufe wee fee
made of it by Samuel in the likecafe to tjie people of
ifrael. i, Sam. 12. When the people had commit-
ted that great finne , wherein as he told them, they
had not onely caft away him , but the Lord 5 and
God had declared his wrath againft them in ftoims
from heaven , in the time of the latter harveft : yet
atthe 20. verfe fayth Samuel*, Feare notjehave dme
aS this wickednejfiyet turne not afidefrom \ following the
D 2 Lord
*TL
Gods Companion } to his people inaffliBion.
Lord- 3 and hce giveth two reafons. i. Becaufeall
j other things they would go to ,tvould not profit them,
they were vaine. Secondly, becaufe that the Lord
will not for fake His people for His great Names fake, be- 1
caufe it hath plea fed Him to make you His people • as if
he hadfaid, I would not have you leffenthefiane,
feeke out excufes (as indeed that is our fault in fuch
cafes) no,that is not the way, you have committed
a monftrous tranfgreifion, yet forfake not the Lord.
Samuel faid th : s, becaufe that which keepes men off
from the Lord is difcouragement $ for many a man,
if hee had (it may bee ) a voice from heaven that
would affure him , if he came in, his finnes would
be pardoned 5 1 doe not thinke but they would come
in though they love their finncs well $ But the
maine thing that keepes them off, is, men doc not
thinke God fo ready to receiveand pardon them.
Now therefore ( fayes Samuel ) you are his people,
and the Lord cannot forfake. his owne: let a man
have a child of his owne, even when it is young and
troublefome j and nothing pleafant in it, yet -becaufe
it is his owne, his affections will not off from it,yea
his affe&ions will hold on, although when icis
growne up , it provokes him an hundred times, be-
caufe it is his owne. Now if they fhould aske how
ic comes topaffe that they are hh? Samuel eels them,
becaufe it pleafedhim to make you his people 5 there is
no other reafoncanbeegivenofit 3 fo that if any
of the children of God looking upon all t he world
lying in wickednefft, and fhould aske the reafon
why I fhould be in this good condition rather then
j they, there is no other then that it pleafed God to
I make
Gods Companion, to his people in affliBion. 37
make him fo, God loves for no merits., which
fhould teach ustolooke out of our felves, leffeinto
our hearts inthis cafe, and more to the Attributes
of God, to returne in Iercmy 3 . God fayes there , It
is true indeed, that if you come to any man in the
world when his wife hath played the harlot, will
hee receive her againe i no, a mans heart in this
cafe cannot relent, hee hath not mercy enough , his
heart is too narrow, But thou haft played the harlot
wan) « time s jet returne to mee 3 faith God;
for looke how much larger Gods heart is then a
mans, fo much larger are his mercies.
If God bee thus exceeding mercifull andpitti-
full, this fhould leade men to repentance: there is
that in the thing thatleades you , fo Romans 2.4.
when either God expieffeth his mercies towards
us by his behaviour and mercifulfdealings with us,
or caufeth his Minifters to offer mercies unto us, it
leades to repentance. It hath indeed a contrary ef-
fed almoft in all in the world $ for whom doe not
Gods mercies leade from him rather then to him <
but take heede left you turne the grace of God into wan-
tonmffe^ which yet men ordinarily doe. The more
favour, the more meanes they have enjoyed, the
more wanton they grow, that is, the more bold,
lofing their refpe&to God ; even as a child is apt
to doe when his father carries himfelfekinde to-
wards him, he cannot be2reit 5 he hath not the dif-
cretion to confider, that it fhould leade him to obe-
dience, but growes bold and wanton. And you
fhould alfo make o this ufe of mercies, that the medi-
tations of them fhould ftirre up your hearts to a
D 3 more
rf-3
L
J«
Gods companion, to his people in affli&ion. i
more kindly forrow for your finnes, to thinke that j
you havedefeived co bee cut offlong agoe^and that
you have committed fuch finnes , for which many
are in hell long fince. God txpe&s this at your
hands ; and let us make this uf c of it in thefe dayes
of humiliation, the maine worke whereof is to
humble your fdves ; and wee are to labour to hum-
ble you,aot only by denouncing Gods judgements,
but by cxpreffions of his mercies alfo.
\^i digrefoon concerning Fafling te
the occasion.
THere is a double manner of doing this dutie,
one wholly pablick, which fliould bee from
morning till night in publike by the whole land,
that all together might confeffe and humble them-
felves for the finnes of it ; which is more extraordi-
nary. But fecondly, as for thefe dayes which are
kept from weeke toweekethus, it is well ordered,
that the time is fo limited for thefe publickexer-
cifes,as that there is time lefc for the private : for the
bufinefle of particular humiliation goes forward
better then, and thefe publicke exercifes tend but to
that end, and what is themeanes without the end be
attained? that is, that every wanjhould mournt apart :
fo Zach.i 2. when it was a bufinefle of mourning , e-
very family did it apart ^ and che wives apart .• the
wife and the husband are the neareft, and if any
(hould bee together , one would thinke they fliould;
and yet they muft bee then apart : and the reafon is ,
becaufe nothing humbleth fo much as particular
finnes
Gods compaftion } to bis people in affliElion*
finnes,thofc wound the heart, which in publicke are
not fo much confeffed , but in generall onely j but
when you arc every one in private , then you may
confider what your lufts , your acftions have beene,
and the circumftances of them 5 then you may
fearch your hearts and wayes, looke backe and re-
fle<ft upon your felvcs* andthatisthemainebufi*
nefle and duties of thefe dayes. Some of you it
may bee , will fay 5 1 know not how to fpend my^
time in private, when I am from the Church : but
confider , haft thou not committed many finnes *
confider them, canft thou not fpeakc and confefle
them? and fay, Lord I confefTe I have fallen backe
into this againc and againe. Butfecondly when you
have done this, fceke reconciliation and beg it car-
neftly, which the heart will doe when it is touched
with the fence of finne , and the enumeration of
I them will worke your hearts to it 5 when you fee
I the multitudes,the circumftances , the aggravations
of them 5 andbecaufe this is the greatest of all your
requefts, therefore you muft bee the moft earneft in ]
it; and therefore God doth purpofcly wich-hold j
aflurance often , to teach men , what it is to bee re-
conciled to him 5 and falling ferves to intend your
prayers, that they may be the more earneft. Third-
ly renew your covenants alfo, confider what finnes
you are moft inclined to , and what occafions draw
you moft to thofe finnes, and vow againft them.
Confider what good dueties you have flighted
moft, and that your hearts are moft apt to faile in ;
and promile better obedience. Fourthly,not onely
make a promife, but labour to bring your hearts to
D 4 be
%9
Gods Qompafiion, to his people inaffliftion.
bee willing to leave thofe finnesin good earned,
and to performethofe duties 3 and when the heart
is ftrongly byaflfed any way, it is no eafie matter to
gtt an inward willingnefle -you rauft therefore have
much reafoning with your hearts to bring them to
ic. Fifthly when they are brought into a gocd tem-
per > they are eafily fubje<5i to beediftempereda-
gainej our afk&ions fhoote too farre into worldly
bufineffes : yourlove,yourfeare,yourgriefeisfub-
je<5l to bee too much in fomc thing, and it is not ea-
fie to bring the foule backe againe $ you muft there-
fore take a great dcale ofpaines with your hearts.
That which is faid of Minifters, fullones anima-
rum, fullersofmens foules, that is every man now
to be himfelfe, to wafh out the ftaines of his heart,
andjto make his foule whiter, as it is, Van. 11. and
that will move God either not to bring affiidions,
or to remove them : and therefore denfe your hearts
from all pollution of flcjl) andjpirit^ and know that to
get ftaines of a decpe die out will coft a great deale
ofpaines, you muft fcoure till your foules ake a.
gainCj and though it caufe theskinnetocomeoff,
and if you do the workc your felves thus, and plow
your o wne hearts, God /hall not neede to doe it by
affii&ionss therefore doe it, and give not over till
you have done it, and have brought your hearts to
be throughly humbled for them, for that is a great
meanes to doe it. What elfe is the meaning of
that in lames 4. clenfe ycxr hearts yeefwners,. &e.
but how fliould we doe it, would fome fay t afflift
pur felves andmourne, and let your laughter be turned
into mourning : be content to fit alone, get out of
company.
Gods Qompafiion, U his people in afflitlion:
j
company, and not to take your former liberties 3
and mourne and humble your felves, and do
conftantly : for ithr\ox.bomngdownethehehdfor a
d*y which God regards 5 buc let forrow idei'n
your hearts; it is continuance that Godfegar*
doe it, and doc it to purpofe, for the want of this, is
the reafon of the coldnefle and remifleneffc in our j
profcflion, namely, that we are not throughly and)
conftantly humbled, it is the ground of every grace
and the growth of it. What feedc isfowneina
heart broken in peeces, thrives and profpers, but all
inftrudions falling upon an heart not broken will
bring forth no fruit. If you were humbled, wee
fllouldfinde wonderfull fruit of our Miniftery. Doe
this therefore but one day, and you will be the fitter
fork the next : forrow fhould bee as a fpring that
runnes a long conftantly from day to day. The for-
rowesof many are but asland-flouds^and take heed,
how the continuance of this duty from weeke to
weeke, thus make you flacken your courfe herein,
fuffer not your hands to faint. When thefe duties
are new., you are apt to do much 5 but when a while
continued, to be perfun&ory in them . And let not
any man complaine that hee lofeth a dayes worked
For is there any worke fo neceffary as the faivati m
of the foule 1 neither complaine, that a dayes ftudy
is loft, for is there any excellency to the faving im-
age of God ftampt on the heart *
We art hence to bee exhorted to chufe the Lord
for our God, whenyouheareheeisfomercifulla
God 5 for no man ever ferved the Lord, but he firfl:
made choyce of him to be his Mafter. Every man
when
f<4-
4*
Gods Qmpaflionfo his people in affliilion.
when hee comes to yearcs of difcretion, and to bee
matter of himfelfc, advifeth with himfelfe what
courfe he fhould take, whether he fliould ferve God
or the world. Now all the Saints of God have
made this diftinft choyce ; wee will ferve the Lord,
and goe to no other. CMofes when both flood be-
fore him, the pleafures of JEgjpt on the one hand,
and God and his people with their affli&ions on the
other , hee chofe the latter before the former,
//*&• 11.25. So D<n//ifaythhedid, lhavechofen
the w*y of truth y thy ludgements have I laid before
mee, Pfal.119.30. for tochufe, is, when a thing
lyes before a man, and he confiders and takes it.
So Iofhua, I and mj beufe will ferve the Lord. Now
I exhort you, that feeing you are to make fome
choyce, that feeing God is fuch a God, fo exceed-
ing mercifull, that you would make this choyce, let
him be your God ; for what moves a man to make
choyce of one courfe of life rather then another i
the ground of it is fome happinefle that he fcekes :
when men confider what makes moft for their
happinefle, that they will chufe.
Now if men were perfwaded that to chufe God
were the beft way for happineffe , they could not
but chufe him $ and furely if God be fo exceeding
kind and mercifull a God, their chiefeft happinefle
cannot but be found in him alone 5 and furely there
is no husband, no friend fo loving as he, no father
fo kindeas he, fo tender hearted 5 hee goes beyond
all the fonnes of men, for love and tendernefle and
kindnefle : for if there be any kindnefle in any man
j or woman, the Lord hath put it in hinou That na-
tural!
Gods companion, to bis people in affliction.
4?
turall rof>w and affe&ion in Parents, (jrc. is not a
drop to that Ocean, not as a beame to the Sunne, to
1 what is in him $ And if the kindneffe in them be an
excellency ,then furelyic is in him 5 And if the Lord
hath commanded us to be amiable, and full of * bow-
ells And goodnejfe, and eafte to be entreat ed y as being a
part of that his image, and that holy frame of heart
which ought to be in us, is it not then much more
in himfelfe < but that I may not urge a bare exhor-
tation without fome reaion 5 Confider how merci-
full the Lord hath beene to us, and how gracious he
is to them that make choyce of him : for firft hee
giveththem the comfort of his prefence, and there
is no comfort like that. For joy and comfort is no-
thing clfc but the agreeablcnelfe of a thing to a
mans minde, *pplicAti$ eonvtmentis convtnienti :
Now there is nothing that better agreeth with
mans minde then the prefence and face of God ; for
lufts and pleafures are the difeafes of the foule, and
the pleafures that agree to them are the deftrudion
of it. Befidcs, when thou art reconciled to him,
thou art out of all debt and danger, hee will fet thy
foule at reft, that was reftieffe before • And befides
when thou haft the Lord to be thy God, thou haft
oneto whom thou mayeft goe, and unbofome thy
felfe, to advife withall, when thou canft not goe to
any in the world ; one thou maid fetch comfort
from when thou feeft no comfort no where elfe,
thou maift runne to him as to a refuge, when thou
art overwhelmed with oppofitions, (landers and ill
reports 5 and befides all this, and the glory which
we fliall have in heaven, confider what there is that
____________ thy
44
Gods (jimpafiion, to his people in affliction.
thy heart can defire, that hee will not doe for thee 5
if thou haft any bufinefife to doe, God will doe it
better for thee,then thou canft for thy felf zjhe Lord
workes all our workes in us and for us, Efay 26. 12.
Art thou a Scholler, and haft ftudies to bring to
perfection * a tradefman, and haft enterprifes to
bring topafTe i art in ftraights < he will be entreat-
ed of thee to doe all for thee, if thou goe to him,
and hee will bring it better to pafle then thou canft
wich all thy policy. Againe, Art thou fallen into
poverty, into ficknefle, into difgrace 1 thou fhalt
findchim exceeding kinde, when thou art fickc,heel
will be carefull and watchfullover thee, this David
acknowledges, Pfal.3 1.7. / will be glad and rejoyce
in thy mercy , for thou haft conftdered my trouble, and
haft knorvne my foule in adverftties : when others
overlooke and forget thee in adverficy, as the But-
ler did Iofeph, hee will not, but take care of thee.
Againe, if thou beeft perfecuted, and haft enemies
to deale with ("as who hath not that livethgodlily?)
fo that (as David fay thoi himfelfe) my foule is a-
mong Lions - yet thou'fhalt finde God ft and by thee,
as hee did by Saint Paul to deliver thee out of the
mouth of thofe Liens : thou fhalt finde him to bee as
a rocke, as a place of defence, to fliield thee againft
them and all their incurfions, fo that all their plots
and malice (hall not hurt thee. David had often
tryall of God in this. Againe, if thou doeft want
any thing, he hath promifed to grant whatfoever
thou -fhalt aske. But if thou fhalt fay, I provoke
him day by day 5 yet know that he is*cxceeding
kind, and will paffe by many infirmities, for hee
knowes
Gods Qompafiion, to bis people in affli&ion,
45
knowes whereof we are made $ one ill turnc cauftth
not him, as it doth men, to forget what was done
bdotejbc Lord keepctb for h* thefure mercies of Da-
vid, that is, fuch mercies as the Lord (hewed Da-
vid, and not to him only, but to all his pofterity,fo
as he will not onely be a God to thee 5 whilft living,
but when thou art dead, to thy feed alfo. Such a
God you fliallfinde him ^therefore take him for
your God and for your husband. If men knew
him, they would chufe him ; as Saint Paul [aid to
Agriffia, I would that thou rvert altogether as 7,that is,
if thou did'ft know him as I doe, and his fervice,
thou wouldeft not be halfe a Chriltian, but one al-
together : doe but try if thou likeft not his fervice,
thou mighteft leave ir« But the Saints who have
experience of both conditions holding out may be
an argument of his kindneffe unto all his : and this
alfo (hould move us to chufe him for our matter.
As the other ufe was to thofe without to chufe
the Lord, fo this ufe is to all thofe that are already
in the covenant, to exhort them to confirm e tkeai-
felves in their choyce to bee more and more well
perf waded of him, that fo they may love the Lord
more and more, and cleave fafter to him. One that
is married may love her husband well, and yet by
feeing more and more the excellencies that are in
her husband, fhee may bee more confirmed in her
choyce : In all afflidions labour to thinke well of
God, and ill of your felves. This was the praife of
David^ he aiwaks laboured to extoll God in all,
and ftill hold this conclufion, yetGodisgeodtolf-
rael : we are apt to faile much this way, we are rei-
dy
y[**>
46 I God's Qttnpaflionjo his people in affliBion
dy to thinke tha-t God deales hardly with us and
his people : but we mud learnetocorre&tbiser-
rour, and to have a good conceit of him, to labour
to extoll his mercy. But this we will not doe, till
we fee thefc two things: Firft Gods exceeding great
kindnefle 5 Secondly, our exceeding rebellions:
you lookc onely on Gods dealings, and fo are rea-
dy to thinke that God hath dealt hardly with you,
but never thinke how abominable your carriages
have beene to him. But learne to thinke, that how-
ever he is a God full of bowels, even in your word
condition, and that you have deferved worfe at his
hands, that he is exceeding kinde: labour to thinke
of this for your felves and alfo for the Churches.
God hath beene mercifull to it in all ages, and is fo
ftill $ fo he faith, / have beene her habitation (that isa
houle for the Church to dwell fafely in) from one
generation to another, from Abrahams time to the
time they were in JEgypt, and there I was their ha-
bitation, and fo in the wildernefTe, and fo in all the
times under the Iudges,and fo to our times,looke on
the Church when it was in the worft condition,
take the Church of God, even when it deemed to
be cutoff, asinthatgreatmaflacrein France, yet
then was the Lord an habitation to it, a company
was kept alive, that grew greater then the former.
So the Church in Quecne Maries time, hefufferd
the ftorme to overtake them a little,but it was foonc
blowen over, he was an habitation to keepe offthe
ftorme from deftroying them, and fo he hath been,
and will be to Bohemia and the Palatinate, but fo he
hath beene found to be to our Church above all the
reft,
The Lords Name is called upon his people. ] 47
reft, for our Nation hath been like Gideons Fleece ; I
when all others about us, have beene wee and wal- J
lowed in blond, we have been dry rthcreforelabour \
to fee how good God is, and how bafe we are, and
t jke heed of abufing his kindneffe, left he make this
Nauon wet with bloud, when all others fhallb-
dry, and we come to have warre, when all the reft
have peace : the way tocontinue his favours is to
remember them and to humble our felves before
him in thankefulneffe. Thus much of this Do-
ctrine.
The next may be this third Dddixmz: The Lords I Bott^
?iame is ailed upon bis people, that is, they arccal- 1
led by his Name : for the opening of this poy nt, we
muft know firft, that it is the Lord that putteth his
Name upon them 5 for who durft rake this honour,
but thofe upon whom the Lord himfelfcpleafeth
to beftow it < this is no frmll thing ; where God
puts his Name, it brings fomething with it.
So asfecondly, it is not an empty title, Titului
fine re, but there is a reality in it 5 for where God
gives his Name to any man or people, there he be-
ftowes himfelfe, and all he hath is theirs, becaufe
they are Gods, iCor.^nlt. As an husband when
he beftowes his name upon his wife, thenhealfo
giveth himfelfe to her. Now in the Scripture the
Lords Name and the Lord himfelfe are put one for
another, fo that it is no fmall priviledgetohave
the Lords Name called upon us.
And to open this further ; let us confider, who
chey are yet that are called by anorhcrs name a-
mongft men.
Firft,
4 g i The Lords Name is called upon his people.
Redj.
Firft, wives are called by the name of their huf-
bands.
Secondly, children by the name of their Pa-
rents.
Thirdly, Temples ate called by their names to
whom they are dedicated.
Laftly, they that addi& themfelve* to fome
man to follow his opinion, are called by his name.
As the FUtmfts, ^yiripulUns , Kdmi/ls, &c. from
their matters.
In the fame refpe&s, thofc that are called by
Gods Name are fuch as arc married to him, and
that are borne of him (for they are his children)and
all fuch as are his Temples dedicated to his fer-
vice. Laftly , all fuch as are addi&ed to follow
him, as lojhu* wa*, who faid, / and my houfe mil
fcrve the Lord, and as Ucob was, thoujhdlt be my God,
and I will ferve thee; all thefeare called by the Name
of the Lord, and the Lord is called by their names :
fo he is called the God of Abraham^ Ifaac, andltcob,
&c. fo that it feemes that there is fas it were) a cer-
taine match betweene them, a mutual! agreement
and relation, as there is betweene a husband and a
wife, a father and a fonne 5 fo if thou beeft one who
is married to Chrift, and hee hath changed thy
heart, and begotten thee anew by his Word, and
art dedicated to bis fervice as his Temple $ then
thou art called by his Name.
And the onely rcafon of this is, becaufe he hath
chofen thee, there is no other 5 when he caft his
eyes upon all the earth, hechofetheeout, to have
his Name called on thee 3 as it is faid of the Tem-
pie
The Lords Name is called upon bis people.
pleat lerufalewjlmhe chofe that place rather then
any othevjoput hu Name th ere: and there is the fame
reafon why his Name is called upon a whole
church 5 as when he looked on Europe, he chofe out
the reformed Churches to put his Name there $ and
where the Lord puts his Name,therebedwels,fo as
the one is put for the other, cither to fay, he chofe a
place to dwell in,or that his Name is called upon it,
they are all one. There are two places where God
dwelleth,//*. 57,15. thus fajth the high and lefty one
that inhabit eth eternity wfofe ?{ame is holy, I dwell in
the high and holy place, with him alfothat is of a contrite
andJrumblefpirit, ejre. The higheft heavens and the
loweft hearts are Gods chiefeft dwelling-places. He j
hath indeed other places,hedwelleth elfewhere,but
in thefe two he manifefteth a peculiarity of his pre-
fence, and that peculiarity is of the prefence of his
grace and comfort ; for he faith in the fame verfe,
to revive the fpirit of the humble ', and to revive the
heart of the contrite one 5 hee reveales himfelfeto
thefe, and his lecrets, which are hid from all the!
reft, and hee fills their hearts with joy and com- j
forr.
If -we be fich asbearethe Name of God, then ■
let us learne to be o hedtent unto him, to giveup otir
felves unto him ; for fo much is intimated by this,
that we are called by his Name, and therefore we J
are faid in Scripture to be baptized into the Name of
lefus chriji ; that is, we doe by ourbaptilme pro-
fefle thus much, that we give our felves to his fer-
vice . fortobearehis Name is tobeare ourowne
names no more, that is our owne natures no more.
E A
49
vfe t<
I 5o
Tbt Lords Name is called upon hn people.
A man that is called by the Name of the Lord is
no more Sui ]nris, his owne man 3 As a man that
giveth hirafelfe to fcrve another, how much he
fcrveth himfelfe, (o much he wrongcth that man.
And the rcafon why a Wife leaves her owne name,
it is to (hew that (lie is to give up her felfc to the
obedience of her husband, flie is not miftrefleof
herfelfe, not free, (he depends on her husband as
the Ivie on the tree, (hec hath no root of her owne
to reft on 3 but dependeth on him. So we having
taken the Name of the Lord upon us, wee
muft thinkc that wc are no longer free, weleave
our owne names, we muft have no more root of
our fclves, but of the Lord ; wc muft have no will
of our owne, his will muft be ours : therefore, yee
that bearethe Name of the Lord, let it not be in-
profeffion onely, but doe that thing which the
Name requirech, that is, follow no more your
felves, but follow God. A Wife before had the
I name of her father, but when fhe is married, as (he
j leaves that name, fo flie leaves father and mother
alfo to cleave to her husband 5 if her Parents com-
mand one thing, and her husband another, flie
leaves her father and mother and cleaves to her huf-
band: fo as leaving father and mother, Implies lea-
ving to beare affection to them, in comparifon to
her husband, and thus muft yo-j do: to Chrift, as
you have it in Luke 14. 2 6. If thou wouldeft be
matched to the Lord, thou muft be divorced from
all things elfe in the world 5 from every thing that is
very neare and deare to thee : father and mother,
fonnesand daughters are deare, but you muft A*/*
them
The Lords Ttiameis called upon bis people.
them all for Chrijlsfake, fir yen cannot be his Difciples:
yea, he that is married to the Lord, muft hate and
deny his ownc fouie $ when his ownc foule defires
one thing, and Chrift another, he muft deny it and
be divorced from himfelfe, and take no roote from
himfelfe, but from the Lord, becaufe he is able to
fuftaine him. Wives are not bound to deftroy
themfclves for their husbands, but this bond is
nearer, therefore Ephef. 5.51,32. this neare con-
junction betwecne man and wife is made but as a
(hadow of that betweene Chrift and his Church,
who is flefh of his flefh y and bone of his bone y vctCe 3 o .
And as for this caufe they leave father and wother,
as the K^ifofik fays, verfc 3 1 . fo for this caufe muft j
we leave all to cleave to Chrift and be fubjeft to j
him, as verfe24- that is, our will muft be fubjed
to the Lords. As if thou haft f uch a journey to go,
fay yea, but what fayes my husband to it < thus
Saint lames teacheth us to fpeake, /<*/#, 4. 1 mil go j
intofuch a Cttiy (if God will) fo in other bufinefte, j
fay, it the Lord will (to whom I am married) I will
doeit, elfe not : and you have reafon for it, becaufe
Chrift loves us as his Spoufe and body : by this
union we are one flefh with him, yea one fpirit, and
■no man hates his owne flefh, faith the Apoflleihzxc;
though a man hath all theimperfe&ions in his bo-
dy that may be, foares and biles, &c. yet he hates |
not his owne flefli, but laboureth partly to cover j
thofc wounds and impeifedions, and to healel
them, if he can, fork is his owne body j So doth
the Lord love you, if you have taken him to bee
your husband 5 you have reafon therefore never to
E 2 forfake
5*
5*
Th e Lords Name is called upon his people.
forfake him. And if any (hovld objc& end fay, I
am a finfull wretch, an unfit macch for him 5 Con-
fidcr that yet being his, he will cover your imper-
fections with his righteoufne (ft, as a man covers
his fores from the view of others *and he will wafh
yotifrom your corruptions. As if a manhavca
forearme, hedoth not only coverir, but alio wafh
tth it,and hcales it,becaufe it is a member of his .So
fayththe Apoftle there, beehathrva/hed his Church
with his owne blond* And this the Apoftle Saint Paul
calleth a great my fiery : as if heehadfayd, great
chings are now revealed therein to you, and worth
your confidering. : why therefore fliould we not
give up our felves to him i a wife may obje& a-
gaioft her husband and fay,another ones husband is
more wife, more kind, but thou canft fay nothing
againft him. Confider this, and let it not only be as a
notion in vour heads, but let it finke down intoyour
hearts 5 Aad let the Name of the Lord not onely
be upon you, but alfo in you. Aswehaveitin
Exod. 23.21. fpoken of the Angell thit went with
them iathewildcrnefTe $ My Nameismhim. My
Namejsnot onely upon him, fo that he is not only
called my Angell, but my Name is alfo in him,that
is, he is fo affe&ed as I am, he hares finnc as I doe,
and therefore will punifliitinyou, and loves what
is good as I doe. So let the Lords Name be in
you,that i$,labour to be of the fame minde and dif-
poficion that God is of>to have a heart after his hart,
co be affected as he is, labour to be thus minded, and
you (hall be the Glory $f the Lord, as the rvtfe is the
glory of her husband, as (hee is called, 1 OY11.7
becaufc
The Lords Name is called upon his 'people: I 5 7
becaufe when (hee behaves her felfe wifely and
veituoufly , thofe that fee her doe commend her
husband : Therefore fo behave thy felfe in the
world, fo (hew thy felfe like thy husband, that
thou bee his Glory, jhew forth the venues of Chrijl,
as the isifoBk hath it in 1 Peter 2. p. A man
muft fo behave himfelfe,as the Image of God may
appeare in him ; and then he fhall be his glory, as a
wife when flic carries her felfe as the image of her
husband, fo as his wifcdome and vertu^s appeare in
her, then (he is his glory. Confider this f erioufly 5
you are called by Gods Name $ if you make this
but an empty title, then you (hall have but an emp.
ty benefit by it : but if in earned you cleave to him,
and follow him, then he is yours and you his, and
all that is his is yours.
If at any time you finneagainft God, this (hould
be a great motive to humble your felves the more,
that you fhould fin againft him whofe Name you
beare, to whom thou haft given up thy name, and
made a vow and promife to obey him. Thus
learne to aggravate your fio,for it doth aggravate it 5
and this ufe alio I make for the day. There is a dou-
ble humiliation 5 one comes from felfe love, and
that fometimes jnakes way for grace, but is not
grace : but there is another that comes from a ten
der affection and love to God and Chrift ; for when
a man loves one,he defiresto pleafe him,and there-
fore when hee difpleafeth him, it grieveth him:'
And this is Inch a humiliation, as is required of us
onthefedays of Fading, therefore labour to worke
your hearts to this.
E 3 Now
Vfe
e 2,
54 f Tk Lords Name is called upon his peop le. \
Now there is nothing will worke our hearts
ly I o be humbied more then love : and neere-
QefiTe will finely mate us love God : for why doth |
;he wife love the husband, and the husband the
wife, b a brciufe they arc neare one to another *
Now when rhe Name of the Lord is called upon
is, it is m argument that weareneareunrohim;
i fe let that fofcenthy heart,that thoufhould-
A carry thy felfe unworthy of this nearencfle.
Fhat w.s that which fmote the heart of David,
when he confidcrcd how kind and loving the Lord
had beene to him 5 the Lord himfelfe when he
comes to humble his people, hce taketh this
coarfe with them, to tell them of the neareneffe
that is betwecne them and himfelfe, asisplainein
Ier. 2. 2,3. Thus faith the Lord, I remember thee,
that is, put thee in minde of the kindneffe of thy
youth , that is, which I (hewed thee in thy youth, the
love rfthj Eff onfalls, when, ejrc Now when we
fee the Lord take this courfe we fhould take the
fame 5 when he would humble David, hefent Na-
than to humble him, this was one part of his mef-
fage> to tell him of Gods kindneffe to him, 2 Sam.
12.7,8. thus faith the Lord, lannvntedthce King
over ifrael, and I delivered thee out of the hand of
Saul y (frc And this doubtlefic was the chiefeft
caufe that made him confefTe and fay 3 1 have finned
againfl the Lord, as it is in Pfal. 5 1 . he repeatcs (a-
gainft thee) twice, there lyes the Emphafis, ihave
finned againft thee, againfl thee have I finned, that
wounded him in a manner alone, that there was fo
great a neerenefle betwixt the Lord and him. When
II
The Lords Name is called upon his people.
55
a man commits a finne, there are two things to be
confidered in it 5 fitftin that he finnes cgainft the
Law of God,and fo he fees a great obliquity in fip 5
when he lookes on finne and theftreightLawof
God, he fees a deformity in it $ but this alone doth
not humble us in that kindly manner 5 this will
make us vile in our o wne eyes, this will make us to
fee a wonderfull deformity in our felves : but now
there is another thing to be feene in finne, and that
is the perfon againft whom we commit it, and that
is the Lord, and finne fo looked upon comes to
have another relation put upon it, notonelyasan
obliquity and deformity, but as an injury, as a re-
bellion, an unkindneffe, recompenfing evill for
good. The firft way fin is confidered as an obli-
quity from a firaight rule 5 but in this latter, as a*
gainft the Perfon of G[o i>, as againft thy hus-
band.
Now therefore to humblethee, doe thus ; Goc
through all the particular dealings of God with,
thee , remember all the fpeciail kindneffes of the
Lord, His keeping thee from thy youth, His many
deliverances,how many fpeciail kindnefles He hath
done thee, recount His mercies every Faft day $ and
when thou haft done this., then goe to thy finnes and
fay : Thefe are not only tranfgreflions againft Gods
ftreight Law , but alfo, they are unkindneftes and J
injuries agamft His Perfon •, and a«dde to all this the
confideration of the patience of God : though I
have plaid the wretch and harlot as never any have
done, yet He hath been patient,and is fo kind, as He
bids me yet to returne, and this will caufe thy heart
* E 4
to
5*
^4 'nfw.
■i
The Lords Name is called u pon hU people. .
to mclc towards Him : labour to doe this more and
more*
There is an exercife of Humiliation which is
done after this manner, fpoken of , by feeing the
Lords kindneffetothee^andth/ injury againft Him,
and comparing the one with the other. But thou
wilt fay,I would faine doe ir,but 1 cannot, my heart
is hard, and I cannot get it thus melted. Therefore
I fay, exercife thy felfetothis. The reafon mens
hearts are thus hard, &c. is, becaufe men are idle,
not willing to recount Gods mercies to them. Say
not thy heart is hard, but thou art fluggi(h 3 this ther-
fore you ought to doe efpecially at this time. In
Levit. 23.29. there was a time fet a part for the
Ifraelites, for the performance of this duty of hu-
miliation ? and it was to be their cxercife that day,
they were then to labour to affliSt their foules $ fuch
as did not, were to he cut off from among His people.
And this confederation , that wee are called by the
name of the Lord, is a meanes to doe it.
But you will fay , I have done this, and yet my
heart is hard ftill.
It may be fo indeed,and your heart not foftned,
but yet this I fays Firft forthy comfort, that if thou
I continue doing this, the Lord accepteth it -> but if
' chou doft it not, thy bloud (hall be upon thine own
head: we require that thou fliouldftonely labour
to doe it, and the Lord will accept it , though thou
art not able to foften thine heart : And fecondly,
know for thy comfort alfo, that God will joy ne
with thee, if thou labour thus with thy heart, and
[ fend the fpirit of humiliation on thee 5 as*the Difci-
! pies
The Lords TS^ame is called upon his people.
pies, though they rowed all night, yet Chri $ t
came at the laft, fo though thou toileft many daies,
and makeflr no proficiency (asthoudiinkeft) yet
know,that God at length will come and helpe thee,
and that becaufe He hath commanded thee to doe
this, He will not fuflPer you to be doing that al waies
in vaine, which Hecommandeth, and therefore He
will come: but that you may havethe more ground
for this, remember that you have many promifes
made of Gods helpe; as in Luke n. 13. If yeetben,
being evill , know h$w to give good gifts unto your chil-
dren y &e. You fliall never alone, of yourfeSves,
bee able to foften your hearts without the Holy
Ghoft, but continue knocking, and the Lord will
give you the Holy Ghoft , though you bee but
ftrangers. So that every man may. come to God
and fay $ Lord, thou haft made fuch a promife,
thou canft not goe from thy word , and therefore
denymcenot; and bee earneft with God, andhce
cannot deny thee. The woman of Canaan was not
a lew, yet fliee having this ground, that hee was the
*Jttepas^ (hec would not bee put off, therefore doe
thou fo, and thou (halt in the end finde that thy
heart is foftned : andthelongerthonwaiteft, the
greater meafure thou fhalt have of thefpiric 5 and
when thou haft him, hee fhall humble thy hearty
as in Zuh. 12. 10. / will pure upon the houfe of Da- j
vid y and upon the inhabitants of Ierufalem, theJpiritof<
grace and applications , and they Jhall looke upon him A
whom t bey have pierced, and they fliall mourne for him \
& one mourneth for an onely fonne. The people of I
ifrael were heere exhorted to mourne, andtofepa-
rate I
57
r g I Ike Lords 2>{ame is call ed upon his people.
rate themfelvesj and to doe it every family apart;*
The bi.fintffc was the fame that you arc to doe e-
very faft-day. Now fayes God, if you fccke mce
aright> you muft have the fpirit; and fayes Go d,
I will doe my part, 1 will powre on you the fpirit of
bow ells , for fothe word may bee tranflated. The
meaning of it is this , that when the fpirit of God
is thus upon you , you will bee tenderly affe&ed to
the Lord, even as a mother toward her child: then
faith hee , they {hall looke upon him whom they have
pierced, and they {nallmourne for him, asonemourneth
for his onely fonne, and bee in bitterneffefor him , that is,
you (hall then remember your rebellions, and the
remembrance of them (hall be bitter to your foules,
as bitter things are to your taft.-fo it was with lofiak
the reafon why his heart melted, and he wept when
hee heard the booke of the Law read , was becaufe
hee had the fpirit of bowells , which every one of
us fhould have: folob, Now I havefeene thee,lahhorre
mj felfe, lob 42. hee was not thus before 5 hee was
a holy man, but this was anew worke : for fayes he
I have heard of thee by the hearing of the eare , but now
m 1 eye fees thee. Hee was enlightned anew, as it
were , the fpirit fhined into his heart with a new
light : I have beene in a mift all this while in com-
parifon$ but now mine eye hath feene thee, and I
have an experimentall feeling of thee, now 1 abhor
my felfe. It is a hard thing to abhor a mans felfe
thus, which then a man doth, when Gods fpirit
with a new light enableth a man to fee Gods love
and kindnelfe , and his owne unkindnefle in their
colours.
If
3 be Lords Name is called upon his people.
If the Lords Name be called upon us, we fliould
lcarne hence tokeepe his ^wefaire, tokeepe ft
pure and unfpotted ; As it was faid of SaimPmlj
he wzsachofen vejfeflto carry Gods Name $ and there-
fore it behooves chem to take heede ho w k be pol-
luted by them, on hey give occafion that it be blaf-
phemed ; fortheevill committed by you refleds
upon the Name of the Lord, A fmall thing is a
great matter inyoii: one fly corrupts a box of oynt-
ment, but many flies in a barrell of Pitch or Tarrc,
are counted nothing • fo many finnes in a wicked
man, redound not fo much to the dishonour of
Gods Name, as one in the Saints. When a Saint
doth a thing that is uncomely, he polluteth the
Name of the Lord, not that it can be polluted in it
felfe,butit feemes fo to other men. Before men are
regenerate, their finnes are as blots upon a table,
before a Pi&ure be drawne uponir,whicharenot
regarded of any 5 but after it is drawne 3 the leaft
blot is feene of every one : So it is when men are
butftrangersto God 5 the finnes which they com-
mit, refledl not to the difgrace of God : but when
Gods Image is renewed in a man, then thefe finnes
are more taken notice of,and caufe the Name of God
to be blafphemed of bis enemies*
This fhould teach us, not to be afliamed of Got
andtheprofeflionofhisName : for (hall the Lord
not be afliamed of us, ashefliewesheisnor, when
he is willing to put his Name upon us ; and (hall we
be afliamed of him i it is an unreasonable and an un-
equall thing for a child to be afhamed of his father,
for a wife to be afliamed of her husband, and fo
for
59
vjt 3 .
rfiA
objeff.
Anfw.
Tlie Lords Name is called upon his peoph
for us to be afhamed of the Lord, whofe Name we
beare.
This is the rather to bee fpoken of, becaufeitis
a fault very common amongft us, that wee doe not
take notice of.
But the mofl will fay, we are not afhamed of re-
ligion, but wee account it rather a glory to be ac-
counted Chriftians.
Give mee leave to examine youbythefetwo
Qneftions, Firft, are you not afhamed of the ftri-
<5teft waies of Religioa t There is a common courfc
of Religion, that you need not be afhamed of, be-
caufe all are for it, and commend it 5 butyetthefe
are fome fpeciali ads of Religion that men caft
fhame upon, fuchwasthatacftof David, when he
daunced before the Arkc , which feemed abfurd in
UMchals eyes for a King to doe $ yet he fayd, / mil
be yet more vile : fome of thewayesof God give a
more peculiar diftafte to wicked men , and there is
a fhame caft upon the power of Religion^ by reafon
that the multitude goeth another way. Now what
is fingular , that fhame is caft upon : as in any
thing, let the multitude have never fo ill favoured a
fafliion , it is no fhame , whereas if a few others
weare a garment fane more comely , but different
from the fafhion, yet it would be a (hame to them ;
fo it is here , there is fhame caft upon holinefle and
fincerity, becaufe the multitude isnot holy, for ho-
ly men are like the gleanings after the harveft , or like
the grapes after the vim agt, exceeding few, and not e-
nough to bring GodlinefTe info fafliion : Therefore
if thou wouldft know whether thou art afhamed of
God
The Lords TS{ame is called upon his people.
61
God or no, rry whether you be afliamed of any the
peculiar ads of Religion, upon which (liamc is ufu-
allycaft among men.
The fecond queftion I would aske is this ; are
you afliamedof God , or any taske or duty, or his
people among thofe where the fliame will doe you
fome hurt < confider whether you are not afliamed
of Religion among finners$ itisanexpreflionput
in for fome caufe in Marke 8.38. Whofoeverjbaff be
ajhamed of mte and my words in this aduhiromgenera-
en,drc. As if he fliould have fay d, it may be you
would not be afliamed of me among Saints 5 but he
that is afliamed of meamongftthe word of men,
and in a dangerous time, in fuch a time as when it
is ignominious to be a Chriftian (as it was then) of
that man will I be afliamed in the day of the Re-
furre&ion. You muft therefore try your felvcs,
what you do before wicked men, and what you do
before great men , when it is fome lofle to you to
profeflc Christ, or any truth of His; ard
know that this is not a fmall matter : We muft pre-
feffe Christ in our times , wee mud make the
word of God the rule of our lives. Perhaps wee
thinke that fo long as our hearts are right, andfo s
that we runne not out into evill wayes with others,
the matter of profeflion is but a fmall change/ that
that is but as the leaves of godlineffe ; if God have
the fruit, what need we care for the leaves ? But re-
member that in Roto. 10.10* With the heart man be-
Uevtfhumo rigbteoufhejfc, andmthfhe mouth confep-
on is made unto falvanon : This will damne many of
us, the want of profeifion, aswellasthcgreateft
finnes.
6 1 1 he Lords £{ame is called upon his people.
finnes. The Scripture is peremptory $ we muft
ptofefTe Gods Narae at all times, even then when
we (hall do^ it with the danger of our lives. You
know that Daniel did fo, in danger of his life, and
it was not a needlefle matter, but it was in a matter
that concerned his life. But that you may do this
the more willingly, confidcr why menareafhamed
of this prof eflion, why i becaufemendoefpeake
evili of you,but is this a good reafon t No,for they
doe fo out of their ignorance, as it is in i Pet. 4 4.
wherein they thinke it Jlrange, that you run not with
-them into the fame cxcejfe of riot^ freaking evill ofyvu.
But if they knew the ground of youradiions, they
would not fpeakc evill of you. They fee your adi-
ons, but your rules and principles that you goe by
in thefc a£tions,they know not : and therefore they
fpeake evill of you. And fhall we be difcouraged
for this i What if a Geometrician fhould be drawing
of lines and figures, and there fhould come in a
Country man and feeing him fhould laugh at him,
would the Geometrician leave off his art for his
rifion i furely no, for hee knowes hee laughs at
him out of his ignorance, becaufe he knowes not
the art and the grounds thereof : and is it not as
great a folly for us to be afhamed of godlinefle, be
caufc men that underftand it nor, fpcake evill of it !
furely it is. And therefore remember D avids two
reafons, when he did that a& for which he was re-
viled by his wife. 1 did it for the Lord, that chofe me :
as if he fhould have faid, the Lord deferved it, he
loved and chofe me, therefore I did ir. So this is
thy cafe: The Lord hath chofen thee, when hee
hath
±m* «■ ^
The Lords Name is called upon his people.
4
hath paffed by many thoufandsof orhers,thciefore
doe ic for the Lord. And another reafonof Da.
vids was, it mikes for my honour in the eyes of
thofe that are good, 2 Sam. 6. 24. Menthinke it
brings no honour, becaufe they fhallgetnotany j
credit by it amongft men : but know thus much, j
when men fhrinke from God, then God makes
true that rule, them that d.Jhonour me^ I mil dtjhe-
nour : he that hath made a profeflion of godlineflfe,
and afterward fails away, God never fuffers fixh
an one to cfcape, but he punifliethhimoneway or
other. Therefore Mofes exhorteth the people in
Deut. 4. 6. to keepe Gods Statures and to doe
them: for this is your mfedomt^ and pur under Hand-
ing in the fight $fthe 'Nations , &e. Now why
(hould you bee backward tobearethefhamethat
the world cafteth uponyoui < d )th not God obferve
alUookc on, and with approbation i do:h not God
tell the Church of Epbefus, in Revel. 22. / how
thy workeSyAttdthy labour jnd thy patierce>&c. When
any man at any time cafteth fliameupmyou for
religion, it is a perfection which you will record,
as Luther faid, when any fpake evill againfthim ;
this will be accounted 0:1 my reckoning at the laft
day, that fpeech is to be considered and weighed of
us all. / know thy patience ; therfore be not afhamed,
but be bold in the profeffion and feare of God, do-
ing thofe things that are glorious in the eyes of God
and men that judge of things aright.
If the Name of the Lord be called upon us, this
(hould comfort us concerning our felves, and con-
cerning the Church of God j for where Gods
_ . _ .Name.
^y.
($4 \ The Lords Name is called uponhis people,
objeQ.
Name is called upon any Church, any Nauon,auy
man, you may be furc he will defend them, tor he
is engaged fo to doe, that his Name may not be
polluted; for theLord is the worfe fpoken of, when
his people fuffer. Therefore thou whofoever thou
art, rich or poorc, be confident, God will defend
thee in all thy fufferings. A man will not fuffer
his wifeto be wronged 5 for faith he,(he is my wife,
he accounts himfelfe wronged, when any inj jry is
done to her: fo God accountcth himfelfe injured,
when any wrong is done to thee on whom his
Name is called, Efay 4.5,6. Although (Taiththe
Lord ) they may feeme to be helpeldre, notwith-
(landing this (faith the Lord) feare not, 1 mil create
a cloud by day, and a flaming fire by night : that is,
though there be no meanes,yec I will worke with-
out meancs. I will create them, make them of no-
thing : I will be both their diredion and prote<2i-
on 5 for the cloud by day and the fire by night,
hath reference to that cloud that went before the
Children of Ifrael in the wildernefTe, which led
them in the way, and kept them from the heate of
the Sunne. For upon all the glory Jhtll be a defence $
that is, the Churches though they feeme never fo
bafe, yet they are glorious 5 for therefore t hey arc
called glorious ; and not only up on one man or two,
but upon all the glory, that is, every man in the
Church : upon all the glory (hall be a defence.
But then if this obje&ion come, why ? doewe
not fee them affii&ed i doethcy not off en fuffer a
ftorme $ are they not often fcorched wkh the heate
of reproach t
Ther-
II
Without Humiliation no mercy.
Therefore, the Lord faith, as they have di-
vers perfections, fo will I have divers meanes
of helpe 3 and there jhaflbeea Tabernacle for a Jha-
dorv in the day time f or the heat e y and for a place of
refuge , like the Citties of refuge whither they fled
that were purfued by the avengers of 'blond, and for a
covert from a fiorme, and from raine. The Saints
in a ftorme of perfecution or any calamity, are as
a man under a (helter ; whereas all others are in
the 'midft of the ftorrae. Therefore be you affured,
the Lord will not forfake his owne people 5 they
are as the apple of his eye: a man may bcare much,
but hee will not fuffcryou to touch the apple of
his eye 5 So God will fuffer much, but he will be
avenged on them that wrong his people. Thus
much for this Do<ftrine.
2 Chron. 7. 14.
If my People 3 that are called by my Tfyme, doe
bumble tbemf ehes:
WEE are now come to the Conditions up*
on which mercy and for givenejfe are hzrz
promifed , whereof the firft you fee is
Humiliation. If my People doe humble themfthes :
In the handling of which I will proceed two waiesj
Firft Negatively /That without humiliation 3 and
F unlefle
okjetf.
I.
66
Without Humiliation no mercy .
Dolt.%-
unlefle men doe humble themfelves, they can have
no intereft in thefe promifes.
Secondly, Affirmatively 3 That if they do hum-
ble themfelves, then God will be merciful to them,
and forgive their finnes.
For the handling ofthefirft, IraifethisDo.
drine.outof the words : That without Humiliation
no man /lull obtaine mercie ; Wee fee that God fuf-
pendeth Mercy upon ic here, as without which no
Mercie can bee expe&ed$ which therefore muft
needs bee thought a matter of great confequence,
and the more largely to be infifted upon.
I expreffc the do&rine in a more large and gene-
rail word Humiliation, which containes in it,as well
humiliation pafiivc, or being humbled , as humiliati-
on atlsve ( as for more cleere diftindion fake I call
them) whereby we humble our fehes : which is the
maine thing intended in the Ttxt, explicitly and di-
redly , which alfo in the profecucion of this pome
I mainly intend 5 yet I (hut up both together, in this
negative part of this difcourfc : becaufe they are,
though in themfelves diftinft, yet alwaies conjoi-
ned in their working, and the latter doth alwaies
prefuppofe the former, and doth deceiTarily imply
it here : for no man did ever come to humble him-
felfe 5 that was not firft humbled. This negative
part of excluding men from mercy without both
thefe, being alfo alike common to both,itbeinga
like true 3 that no man ever did attaine mercy, that
was not firft humbled , and that did not humble
himfelfe: So as in this negative part they agree and
concurre. Againe 3
^
J
Without Humiliation no mercy.
Againe,though that affirmative pare mentioned
is proper to that humiliation a&ive, the promifes o*
Intercft in Mercy being made to themthat humble
themfelves, and not to all that are humbled : there
being many that are much humbled, whoyetob-
taine not Mercys yet I joine both together in this
firft part chiefly 5 becaufeas they are conjoined in
their working, fo they muft neceffarily be in the
explication of them; for we cannot come diftinft-
ly to know and finde out what it is to humble our
(elves (which is the thing I principally ayme at)
without knowing what it 1$ to be humbled, the one
beginning where the other ends : the one being
a preparative to the other. That therefore wee
may fee how f arre the one and the other goes, and
how they arediftinguifhed,we will (hut both up in
this firft do&rine.
Now in handling this Do&rine we will doe two
things.
Firft, (hew that men muft be humbled and hum-
ble themfelvcs,ere they can come to have intereft in
thefe promifes.
We will (hew what it is to humble a mans felfe
and to be humbled.
For the firft, this place alone is fufficient ground.
God would not have put in fuch a condition in
vaine, if it might have beene fpared in any, but be-
fides this ground wee have the pra&ife of all the |
mafter builders, who made it *heir firft worke
(as here it is the firft condition; to humble men,
that they might bee brought to humble them-
felves : And ro omit all other inftances, wee
F 2 have
67
58 Without Humiliation no mercy.
have all the three Perfons feales to this me-
thod.
This was G o t> the Fathers method in the
firft Sermon that ever was preached ( which him-
felfe alfo preached) as a patterne f or all Minifters
to- follow. And when hee would draw i^yidam
and Eve into feeke the promife of mercy, he firft
cxpoftulaces the matter with them, to humble them
for their fin : and then lets fall the promife of the
CWefias.
Andfecondly, Iesus Christ thefecond
Pcrfon in his firft Sermons in Preaching the Go-
fpell, as in Luke^j. fhewes his approbation of
this met hod, in that he makes this his firft fubjeft
of his firft Sermon, as appeares by the text hee
takes to preach the Gofpeil , but to whom f to I
thofe that are firft humble and humbled. The Spirit
of the Lord is upon me, beeauft he hath anointed me to
preach the Gofpell to fuch as are poore and broken in
heart.
And the fame order, the Holy Ghoft the third
Perfon was foretold by Chrift, that when he was
I come, hee would obferve in working upon mens
hearts by the minifteryof theApoftles, (jrclohn
16.8. Hejhall convince the world of fin ; for humili-
ation, that i\ his firft worke 5 then of righteoufnejje,
for justification : \zft\y of ludgcment $ that is, that
fan&ification which perfons juftified are to have
wrought in them ; We come no w to the explicat i-
on and reafons of this point which (hall be.
\ To (hew the necefkty of this humiliation to the
other that follow.
Qf
Without Humiliation no mercy.
Of the order of it, as ic is here placed the firft of
all the reft.
For the firft, it is true indeed, that the Lordmight
bring men home to him without this humiliation.
He eould doe as he did at the firft creation, fay no
more but let there bt light, and there would be light,
and that without any of this thunder : he might fay ,
let there be grace, and there would be grace $ he
could come intheftill voyce without renting the
rockes, and fay no more but,<?{w yee everla/ling
doores, lift up your heads yee gates, and they would be
open 5 but as though he might have brought the
Children of lfrael out of JEgyft into the Land of
Canaan, without leading them through the wil-
dernefle, yet his good pleafure was thereby
rather to humble them and freve them 5 fo it is
here.
And the reafons of this neceffity may bee
drawne from the relation, and refpeft which
this humiliation hath both to the other condi- j
tions that follow, and all that is promifed here j
in the text : unto which wee will fit the reafons
that follow.
As firft, without this men will not feeke out
for and come unto C h r i $ r : they mil not
feeke his face, that is, his Perfon : the Law is our
Schoole-Mafter to bring us to C h r i s t, by
humbling us : men would not come in to him un-
lefTe they were driven $ men would not feeke him
unlcfle they themfelves were firft loft 5 men would
not receive him unielfe they were firft humbled 3 the
pwe receive the Go^ell; the poo re in fpirit.
E3 It
6,
7°
Without Humiliation no mercy.
It is nxefTary in refpeft of receiving andfeeking
for mercy and pardon, and forgivencde, which is
the imine thing here promifed, IwitlbeemercifaH
to their finna, for until then our propounding par-
don and the promifes of it, and invicing men to
come in would bee all butlofl labour : for uncill
then, m:n will give us that anfwer, andthepromi-
fes the fame encercatnement, which they did that
were invited to theiMirriags-Feaft, Mattb.ii.^6*
The text fays they made light of it,and fo we finde
by experience, th.it when wee preach the great
things of the Gofpell; as Iuftification,and remifli-
on of finnes, men account them as a fmall thing,
and (a light by them : and the reafoms,becaufe
they arenot humbled ; men othenvife would not
prize Chrift nor the promife of the pardon by him
fas Manna was not prized by the Israelites) nor his
righteoufn^ffe, by which they arc to be forgiven:
a man happily would bec;on:ent to have Chrifts
righteoufne(Te 5 as a bridge to go upontoheaven,but
,he will not prize it as Paul did, who was ambitious
of nothing [q much as to be found in Chrift 5 not ha.
ving his own rightcoufneflfe, but that w ch is by faith,
accounting all things in himfelfeand out of himfelfe
, droffe and dung in comparifon of it • but a man
unhumbled will not let this high prize upon if, and
God will not have his Ie wels,much leflfe Chrift and
pardon of finne caft away at randoiuc to thofe who
fhafi not value them $ butwhenamanflialifeethe
badnefle of his nature,the multitudes of his particu-
lar fir ties, and fee that in his heart he never thought
had beenc there, and ftand amazed at thenyhen to
have
Without Humiliation no mercy.
p
71
have fuch a righteoufnefle as (hall peife&ly cove 1
all thefe finnes, this he will thinkc a great matter.
So it was to Saint Paul, whenhefaw himfelfethe
greateft of finners. And when a man thus fees his
particular fores and difeafes, and femething in |
Chrifts righteoulheffe to anfwer them all ; as*
Chrifts patience to anfwer his impatience, chrifts\
love to ftand for his hatred, Chrijts holineffe of na- 1
cure to cover his uncle*nneffe,li% will thqpbegin to \
efteeme every lewell in that Cabinet,forheknowes I
he could not fpareonepaitof thatrighteou(he(Ie 3 |
he fees a glorious rightcoiifneffe tocloath andco-!
ver hisnakedneffefromtoptotoe, and this makes |
him prize it and every pare of it, which a man un-
humbled will not doe ; and as he would not efteeme j
the imputed righteoufnefleof (Thrift, fo nor inhe- j
rent righteoufnefle from him, whereby he fhould '
be enabled to turne from his cviliwaies 5 but when
a man fees and knowes;what a heart he hath, how
falfe, how full of finnes, and empty of grace, and
whatftronglufts are there, then when he fhall finde
the contrary graces wrought in him, he prizeth
them highly, and Chrift for them, becaufe they
are the pretious gifts of Chrift, for he knowesand
acknowledged they are thefole workeof Chrift.,
becaufe in his nature dwellech no good thing. And
why clfe doth God after converiion fuffer his peo-
ple to fall into finne, and into variety of temptati-
ons, but that they might be morehumfcled ftillj and
fo know the worth of Chrift herein i
It is required men fhould be humbled, becaufe
j elfe they will not a&ual-ly turne from their evi/l
\ F 4 wayes.
mfi
7*
Withm Humiliation no mercy.
wyes, nor be obedient to Chrift in all things in
their lives . An unbroken heart is like an unr amcd
horfe, that will not endtire the bridle, and be guid-
ed by ir, like an untamed heifer that will not goe
with the yoake 5 fuchamanthat God may com-
mand him what he will, but he will doe what he
lift : but when the heart is broken and humbled
once, then as Saint Paul trembling faid, KyiBs 9.
he will fay alfo, Lord what wilt thou have me doe?
I will doe what thou wilt, yea, and fuffer what thou
twilt 1 call me to fuffer, for thee. If this queftion
I had beene asked S ant Paul before he was thus hum-
j bled, he would have given another anfwer : before J
j God may bid us doe what he will, but we as ftub- ]
borne fervants will doe what wee thinke good :
we are proud and unbroken, and pride is the caufc
of all difobedience, and therefore it is faid, high
thoughts muft be cajl downe^ that exalt themfelves a-
gainft the knowledge of God 3 ere every thought can be
brought into the obedience of chriB. 2 Cor. 10, 5,
They exalt themfelves againft the knowledge of
God and his will 5 for when his will is knowne, the
heart yields not ftill : when the Lord com-
mands any thing, as to take heede of evill company,
to have a care of their fpeeches, whilft men are un-
j humbled, they are ready to expoftulate the matter,
I and in the end will doe nothing at all : but when a
man is humbled,and the high thoughts caftdowne,
then he brings every thought and affe<5tion f that ex-
alted it felfe before) into the obedience of Chrift.
And as all difobedience is from pride and ftub-
bornneffc of the will, fo all obedience is from hu-
mility ->
Without Humiliation no mercy.
71
mility 5 when the he art is humbled, it is made pli" j
able to God, Bfaj 66.2* 1 mlllooke to him that is \
cwtrite, and tnmbUth at mj words $ they are both j
there joyned : that is, when he heareth any com- \
mand from me, he is afraid to breake it, afraid of;
admitting the very occafions of finning : A man !
that hath beene fcorched with the fire dares not j
eafily meddle with it againe, and the reafon is, it
maksa manchoofe the Lord freely for his husband
and Lord, and from thence followes kinde obedi-
ence to him.
He that hath made the choyce himfelfe will
ferve,elfe not ; but he will condemne himfelfe, that
he (hould make a choyce fo unfuitable to him ; and
it alfo teacheth a man to fet an high price upon
Chrift,and forgivcnefTc of finnes, as you heare 5 and
that will fet all thy defires aworke, and caufe thee
to refufe no obedience whether adivc or paflive :
for what is the reafon men obey their lufts, but be-
caufe they prize pleafures, have an high efteeme of
honours, &c. and the fame effed: will the prizing
of C h t 1 « t have in thee, to doe any thing
for him, fo as thou (halt not count thy life deare
for him.
They would not doe all this conftantly and fur! Reaf.4
eygr, if they (hould come to Chrifl: and bee cbedi- f
ent for a while ( as hhns hearers and Herod was) yet J
they would returne unto their vomit againe : and
not flay with him if they were not htftabled, they
might come in-, asthofe hearers fignified by the fe-
cond and third ground did , who received the feede
with joy , and as thofe of whom it is faid Ghrift
would
74
Reaf
Without Humiliation m mercy.
would not commie himfelfc to them, but ftay with
him, men will not unleffc they bee humbled : For
unkfTe a man be brought to part with all for Chrift,
and to fell all . hee will in the end repent of his bar-
gaine , if there bee a refervation of anything, the
time will corne hee will goebacke, andftartafide
like a broken Bowe 5 and untill a man bee throughly
humbled , hee will not bee brought to part with all
for Christ 5 hee that is humbled,heeonely is
the Merchant-like minded man, who fells all hee
hath and goes awayrejoycing, is glad at the heart
that hee hath Chrift though withthelofTeof the
whole world , he is willing to take Chrift upon all
conditions,with loffes and croffes,and to deny him.
felfe in every thing; for heeknowcsthebitternefTe
offinne, and fo fetsfuch a price upon Chrift as if
the bargaine were to make againe, hee would doe as
hee had done,but the other what hee hath done in a
fic,he repents him of afterwards, and therefore true
rcpentanceCwhich godly forrow and true humiliati-
on worketh ) is called repentance never to bee repented
of, 2 Cor. 7.10. Other forrow than Godly may
worke a repentance, but it is fuch as men afterwards
repent of. Men are foone weary of the yoke of
Chtiftjbecaufe they have not felt how grievous the
yoke offinne and Sathan is,but to one who hath felt
the burthen of finne, the yoke of Chrift is eafie and
fweete.
The laft Reafon hath relation to. he laft thing
here promifed, of taking away the ludgemenrs and
healing the Land. God fhould not have the praife
of his Iudgements and of his Mercy in taking them
awav
j g . -giBc i fi -
Without Humiliation no mercy ,
away , unlcffc men were humbled ; for i f when God
did afflift men,be fliould reftore them againe with-
out this humiliation , men would thinke that God
wronged them before, and now did but right them,
but when God hath humbled themfofarre, that
they acknowledge his Iuftice,in affl&ing them, and
their owne defert to bee utterly deftroyed, and con-,
fefle that it is his mere Mercy they were not confu-
med , and humble themfelves under his mighty
hand, and now if the Iudgement bee taken off, and
his wrath blowne over , then they give him the
praifeof his Mercy and Judgements.
Thus you fee why of neceflicy it is required :
Now let us fee the reafon of the order of ir, why it
is required thus in the firft place : It is the firft con-
dition ? here : there is fomethinginthe ordered to
bee find by way of reafon for it, and the reafon in ge-
neral! is, becaufe nothing is acceptable to God, till
the heart bee humbled: You may pray, which is
another condition, and you may heare,&c. but all
you doe is but loft labour, unlefle it come from a
broken heart. '
For firft that is alone ant faenfice tor God,with-
out which ad: no facrifice is accepted : This you
may fee Pfib*. fi. 16, 17- Th$* dtftreji notfaenfic^
clfelwuld give it thee ; thm delightefi not in burnt of
fertngu The facrifices of God Ure a broken fiirit, and a
contrite heart \oh Godjbou wilt not dc/pife. David knew
that till his heart was t>roken,all his good deeds and
allholy duties would have beene in vaine ', and it is
as if D^/Vlhouldhavefaid, Lord y bdoxc I was 'thus
humbledand my heart thus broken ( as in the begin-
ning
7*
*
Reaf 1
7 6 \
Without Humiliation no mercy.
Reaf.
Re*f.3
1
ning of the Pfalme hee had exprefTed that it was )
thoudidji defire no facrifice of mee> nor wouldjl have dc-
lighud in no burnt offering from mee 7 but the facrifiees of\
God are a broken Jpirit , and other duties but as they !
come from it. This is the maine facrifice* and with- 1
out it, nothing acceptable , nnlefle it bee laid upon
this low Altar which fan&ifies the facrifice.
As it is onely a fit Sacrifice for God, fo this only
makes us fit Priefts to God s and before wee are fit
to offer a facrifice acceptable, wee muft bee Priefts,
and ^ we become not Priefts to God till wee have of-
fered our felves firft to God as a facrifice,2 Cor.S. 5
and that wee are not , till wee our felves bee flaine ,
and broken, and fo made a facrifice.
Nothing is accepted, till the Holy Ghoft dwell
in the heart,* and untill a man bee Humbled, the
Spirit of God dwells not in his heart : And there-
fore what hee doth till then favours not of the Spi-
rit,but a carnall heart,and fo is not acceptable : Till
a man is Humbled , hee keepesthe doore (hut upon
the Lord and his Spirit. There is one within his
heart is full already,he dwells in his owne heart him-
felfe 5 therefore it is faid JB/ay 57.15. That he dwells
in a contrite hem ,that is,in it alone,for there is onely
i oomc for him to doc what he will in all the cham-
bers of it.
Vntill a man will bee obedient in all things , no-
thing he doth is acceptable : He that turnes hiseare
from the Law , his prayer (hall bee abominable.
Now one that is not humbled throughly, hee may
bee obedient in many things , he may pray &c. but
yet hee will have by- wayes of his owne,hc hath not
fully
Without Humiliation no mercy.
fully renounced himfelfe , that is, not Humbled 1
Now unlefTe a mans obedience begenerall D nothing
is acceptable.
And fo wee come to the fecond thing propoun-
ded j what this Humiliation is , and herein our maine
enquiry is after that which is mainely intended in
the text. What it is to Humble a mans fclfe. But bc-
caufe the finding of it out depends upon the other
alfo, wee will with it (hew alfo what it is to bee Hum-
bled , that fo wee may the better know the true Hu-
miliation required of us - 3 and for the finding out of
this wee will firft fet before you the examples of
them who have Humbled themfelves , and have
Ibeene Humbled in Scripture,and from thence gather
what it is.
For this you (hall finde OWanaJfcs in the 2 chron.
3 3. in his affli&ion Humbling himfelfe greatly, and
the Lord was intrcated of him. verfe 12. Like-
wife wee have that of S. Paul Humbled. Afts 9, 6.
where wee finde him trembling and aftonifhed , and
faying , Lord what wilt thou have mte dot * See an o«
ther example in i^cJs 2. 37* of thofe who were
f rich in their hearts y crying out > what jhallwee doe to hie
favedf Andfoof thzGoaler. Models. 16. who came
trembling andaftonied, and would have killed himfelfe :
and likewife of the Prodigall , Luke 15, (which
though a parable , yet fets forth this condition of a
fotile Humbled to us 3 ) of wbom it is laid, tha: none
gave unto him % and that bee came unto himfelfe, &c.
Out of all thefe we gather thofe two mainc parts
of Humiliation mentioned: Humiliation pillive,
and a&ive. The firft whereof makes way for the
fecond
77
78
Wi tbout Humiliation no mercy.
3.
I fecondj unto which no promife is made, and which
! may bee found in an unregencnte man 5 the fecond,
' which is a fruit of Sari&ification, which is meant
here , and unto which the promife is made : Thefe
goe both together in the Godly ; and hee that hath
the fecond never wants the firft in fome meafure
more or leffe , though many have the firft that have
not the fecond.
Now the firft is nothing elfe but a fence of finne,
and Gods wrath for it ; exprcfled to us in thofe for-
| mer examples, by being frickt in the heart , it being a
wandring of the heart and fpirit.
Vnto which is joyned trembling fear e, with con-
fidering and comming to a mans felfe, as wee have
itin the parable.
And this paflive Legal Humiliation fands'm thefe
particulars.
A fcnfiblenefTe of finne : before a man is as one
that is in a dead fleep 5 what is done to him he feeles
not, nor what is faid he heares not, is fenfible of no-
thing : But this is the awakening of a man to be fen-
fible of finne 5 f o as now hee is wounded , now hee
is fmitten with it , now hee feeles it. So the Goaltr
as the foundation of the prifon was (haken , fo was
his heart alfo , and had an earth-quake within , as
well as one without ; and his awaking out of fleepe
was a refemblance of his awakened heart.
This Humiliation makes a man fearefull of his e-
ftate 5 whereas before he was bold: and others that
are not humbled goe on boldly and are punt jht , as it
is fayd of the foole in the Proverbs.
It makes a man confider his eftateywhich he never
did
Without Humiliation no mercy.
did before , as the Prodigall cams to himfelfefhux i |
entered into a ferious confideration of his eftatc $ be*
fore a man thought himfelfe in a good eftate j little
imagined hee was in the gall oj ( bitterneffe - y but this
worke fliewes him his poverty, and that hee is alto-
gether naked, and that hee hath nothing rofuftaine
him, as the Prodigall favv hee had not, no worch at
all in him.
a And this firft worke of Humiliation is wrought
by the Law and the curfc thereof- which fayes in
his hearing, Curfedbee he that abides not in all things to
doe them*
By the Law I fay , which is the rule of righteouf
nejje, whereof all particular rules are branches 5 and
by the threatnings thereof, which are all branches
of that great curfe. The one being as the lightning
to difcovery?*w, the other like the thunder- bolt that
ftrikes the heart with feare of Gods lodgements ; the
one is like thelnditemtnt^ the other as the Sentence of
rhe Iudge. I put both thefe together, becaufe both
goe to humble a man. The Law is like the Task-
mafters of Egypt, that commanded rhe Ifraelites ro
doe th? worke, but gave them no ftra w •> fo the taw
tells us, this and this is to bee done, and binds us t
doeit,butgivesusnoftrength , and fo thereby dis-
covers our finfulnefle and unability to any good:
and then as the task- mafters did beate them that fai-
led of their tale, fo comes the curfe and ftrikes them
dead, that continue not in allthings to doe the La\v< } aid
thele two put together worke this Legaii humili&ti
on : neither by the Law is meant only thofe ten words
poken in Horeb, but together with the explanation
of
79
8o
Without Humiliation no mercy.
of them, as wee finde them expounded in the Pro-
phets and the whole Scriptures : fo that by the Law
is meant that re&itude which the whole Scripture
doth require. Now therefore when the Scriptures
are laid to our hearts, the re&itude of the Scriptures
is compared with the crookednes of our hearts and
lives,and thereby we come to fee how that the leaft
finnc is forbidden, and that the leaft dutiemuft not
be omitted, and that rve muft give an account for every
idle word, and every luftfull thought and motion in
the heart; as Saint Paul when humbled,faw luft to be
finne i and then we come to feewithallthccurfedue
to the leaft : This humbleth a man.
And unto this is further required the helpe of the
Spirit joyning therewith , without which the Law
doth not humble a man: who is therefore called The
fpirit of bondage ,becaufe he enlightneth a man to fee
his bondage and flavery tofinne and Sathan,and his
fubjc&ion to Gods wrath; not that hee makes him
fuch,or brings bondage with it ,but difcovers it 5 and
this not oncly by (hewing a man his bondage j but
hee makes him believe it : For there muft be a faith
to humble as well as to comfort, whereas wee
fet light by thethreatnings , and believe them not 5
for would the fwearerfweare if hee believed that
threatning,the Lord will not hold him guiltleffe that ta-
keth his name in vaine i When therefore the Spirit
enlighteneth a man to fee hisfinnes , and makes him
believe the threatnings denounced againft them ,
then a man is humbled and not before.
And yet though thefe threatnings are pro-
pounded by the Word, and made effe#uall by the
Spirit^
Without Humiliation no mercy. \ 81
Spirit, yet ufually fome affltftion puts life into
them 5 as we fee in Manajfes, andalfo-in S./W,
who was firft ftrucke off his hoife to the ground,
and in the Taylor who thought verily all his pri-
foners gone, for whom his owne life muft have
beene anfwerabie 5 fo as he would have killed him-
felfe : fomctimes a reall affli&ion, fomctimes an
imaginary <>nc , an apprehenfion of Iudgement,
fhame, poverty, mifery doth God ufe to put life
into the threatnings, and they put life into the law 5
and then the law is brought home to the confei-
encc \ and fo finne is brought to light $ for when
men arefenfible of mifcries, then they are often
brought to enquiry into the Law of God tofindc
what (hould bee the caufe of it : and when the
Law is brought home to the confeience, then
finne is made alive. Saint 1W fayes, tomtits 7.
Sintte appeares to bee finne, which before was as
colours in the darke ; and finne being made alive,
then I dyed, fays PWthere, that is, he apprehended
himfelfe a dead man, in which is a difcovery of fin
and our fubjeflien to death for it 5 wherein do confift
thofetwo parts of this former humiliation, which .
makes way for the fecond humiliation.
Thus you fee, what to bee humbledis . Now we
come to the fecond, what it is to humble amm
felfe : which begins, when the other ends : for then
a man lookes out for the remedy, as thofe who
cryed out what (ball we doe to befaved ? which is the
fecond thing to be obfervedin thofe examples 5 af-
ter the wounding of their hearts, they made an en-
quiry what to doe to befaved, For thofe that belong
G to
82
Without Humiliation no mercy.
co Gods Ele&iongoe yet further : there is anothe r
kinde of Bvangelicall humiliation wrought in them,
which is a fruit of falsification ; tor in one whom
God meacies to fave, when hee is come to this,
the Lord fends the fpirit of adoption into his
heart, the jpirit of grace, as Zachary calls him,
which gives him fome fecret hope, hee (hall bee
received to mercy, if he will come in; which is a
worke of faith in fome degree begun : and then
fays the foule with it felfe, I will goe and humble
my felfe, I will goe hometo God, andchmgc
my courfe, and give up my felfe to him and ferve
him: and this we fhall find in thefe examples men-
tioned before,efpecially of the Prodigally Lu.15.hc
came to thisconclufion, if ifiay here, 1 dye for hun-
ger 5 but in mj fathers houft there is bread enough: here
was hope which bred thisrefolution. I will go borne,
and fay to mj father, 1 have finned agdnfi heaven and
thee, &£. here wasthat true humiliation we fpeake
of. So Manajfes, he humbled himfelfe greatly , out of
an hope of mercy $ for a man comes not to this aft*
ive humiliation wherein he kindly humbleth him-
felfe, unlefle he hath hope of mercy 5 and the begin-
ning of faith is with a hope of mercy, which tets a
raanaworketogoeto God, and fay ; Lord, Itoave
committed fuch and fuch (ins, but I will returnc to
them no more ;I am worthy of nothing.
Now there are foure feverali compofitions of
foure payres of ingredientsthat have influence into
this fecond kind of humiliation, to caufe us to hum-
bleourfehet.
Payre>an hope of mercy, z& wt\hs& fence of mfery:,
1 that
Without Humiliation no mercy.
that whereas before we did looke upon God as a
fevere ludge j we lQoke now on him as one willing
to receive us both arc requifite. Sence of miftrj
onclyi brings a man but to himfelfe, 3s the Prodigal!
firftisfaidtocometo himfelfe ; but hope of mercy
joyncd with it, drives a man home to God,as it did
alio him 5 without which fence of mifcry drives
us from the Lo * d 5 but hope of mercy being
added to ir, caufeth this a&ive humiliation^ wee
fpeakc of, whereby wee fay, I will got and bumble
my feifc.
2. Pay re of ingredients are the fence of our owne mp.
tine/fe,togcthet with an appreheniion of that Alfuf.
fcienCy that is in God $ which we alfo may fee in the
Prodigally when he faid, iJhaBftarveanddye^ ifljlay
here-, but in my fathers houfe is bread enough: he lookt
to that all ftifiicknt fulnefle that was in God to
fupply his wants* The creature whilft it findeth
any thing in it felfc, it will ftand upon its owne
bottome, and not bee humbled, but when it finds
nothing in itsfelfebut emptineffe, then it beginneth
to feeke out for a bot tome 5 which it feeing to be in
God alone, it goes out to him $ for men will not be
drawneoff from their owne bottome, till they fee
another bottome to ftand upon.
3 There muft be a fence of a mans owne fmfuU
nefft, and the L o n d Issus his right eoufnejfe,
and fo a light comes in that difcovereth both : thus
when' S. Paul was humbled, there was a light fhone
about him,which was an outward fymbole of that
new light which (hone within him, ofGhriftand
his own finfulncffe.
G2 A)
8?
84
Without Humiliation no mercy*
A fence of the love of GodandChrift, joyned
with a fence of mans ownc unkind nefle unco God,
whereby wee looke upon fins as injuries done to
God, and an unkindnefTe (hewnc therein.
And now let us fee the difference bet wixtthefe
two works or parts of humiliation,that we may fur-
ther underftand what it kto humble our fclves.
And firft, they differ in the matter they are con-
verfant about -> in that firft, a man is humbled pro-
perly , but for the punifhmcnr,a man indeed is hum-
bled forfinne, yet principally as it hath relation to
punifliment ; it is guilt works on him 5 he is not hum-
bled for fin,as it is contrary to God,and hisfaolines,
but as contrary to himfelfe and bis own good r and
thus we are not humbled, till we come to love God^
and to have a light difcovcring theholinefleand
purity of his nature, which one that is favingly
humbled hath wrought in him.
They differ in their grounds and principles
whence they arife.
The firft arifeth but Yrom felfe love, and is but a
worke of nature- thoughthus farrc a worke of God
to ftirre up felfe- love, by the fence of mifery and to
awaken it \ but £0 as any unreafonable creature if in
danger, ufeth to bee fenfible of it : and what won-
der then is -it for a man, when hee beg ins to have
fome fence of hell and death,let into his conscience,
to be wounded and apprehenfive of it ! but the o*
ther.arifeth from the love of God kindled in the
heart by hope of grace and mercy#
They differ in the inftrumentall caufes that work
them 5 the one is wrought by the fpirit of bondage,
1_ by
Without Humiliation no mercy.
by an ealightning meerly to fee his bondage,and the
Soule is as one that is in bondage fearing God as a
matter ; and he hath no further light then thus to
fee God as a Iudgc : but this other is wrought by
the fpirit of adoption making the Gofpcllalfoei>
fe<5taall,difcovetiftg God as a father.
They differ in their cffe&s 5 as,
The one driveth a man from God, but this
latter caufeth a mantogoeto God andtofeeke
Chrift:it workes that affe&ionto Chrift that the
Church in the Canticles had to him, who would not
give over feeking him, till free had found him whom
her foule did love. Though there be twenty obfta-
cles in the way, yet the foule hath no reft 5 as a
ftone hath no reft s till it be in its owne center, fo
nor this foule thus humbled but in God $ and ther-
fore gives not over feeking him, though it hath ne-
ver fo many denyalls.
The firft breeds deathman acedia, a deadnefle and
liftlefneffe, it makes a man as a log, that moves not
to God in prayer. So it wrought in Nabal, and
AchitopheS, it breeds iuch difcouragement as often
ends in death. Of worldly forrow : ( and fuch is all
forrow whereof God is not the cnd)eomrneth death:
but when it is right and true and kindly /brrow for
finne, it doth that which an affedion fhould doe,
it quickneth him to do that which he ought to do :
fo feare when it is right worketh, and fo all other
affedions, which were put into the foule for that
end that it might bee ftirred up by them to that
which it fhould doe, for G o d and its owne
good; and therefore this affe&ion of forrow for
G 3 fin
%
4
1
8<S
Without Humiliation no mercy.
finne quickens a man to feeke out to God when it
is right.
The firft breeds a fierceneffe and turbulency in
a mans fpirit > as we fee often in men whofe confei-
ences are awakened to fee their fins, they are fier-
cer then they were before j for guilt of fin vexeth
their fpirits j and where there is no fence of mercy
from God, there is none to men : but he that is
broken for finne fpends his anger upon himfelfe,
frets chiefly for his ownevileneffeandunworchi-
neffe 5 and the. Peace of God which his heart harh
a fence of makes his fpirit gentle^ and feaeetble and
eafie to be entreated and perfwaded : bring him Scrip-
ture, and 4 child may lead him and perfwade him.
The rough wayes are m.xde fmootb, the rough and
froward difpofitions of the heart, and every Moun-
taine-like ajfetlio* caft downe, as it is faid they were
by Saint hhns miniftery 3 who came to humble men
and prepare men for Chrifl.
They differ ia their continuance $ the former a.
lone proves but a paflfton, and it conies but from
flc[h, fo as all the fruits of flejh are, it is but at the
n ower of the grajje : of the fame fading nature ti»e
roote is from whence it comes : though it comes
like a violent torrent into the heart,and fwels above
the bankes, yet it is but as a land-flood $ but this
latter is as a conftant river that hath a fpring, which
though it kecpes within the bankes, and'doth not
overflow fo much as the other, yetitrunnescon-
ftantly , and the further it runnes, the greater it
growes.
I will give you alfo fome properties of that hu-
miliation
Without Humiliation no mercy.
humiliation to which the promife is made here,
by which it may be yet further knowne and diflfe-
renced.
We will take thofe fruits of it we finde in the
text. i. It will make a man pray, and 2. Seete
Cods face^ andturne frem his will wayes : it hath
alway es thefe as the confequences of it :
To pray. Indas was humbled, butheehadno
minde to pray, nor an ability to pray 5 the fpirit of
prayer went not with it • but hee that hath that
tree humiliation, is able to poure forth his foule
to God : and indeed prayer is not the worke of the
memory and wit 3 but the proper worke of a broken
heart.
Againe, fecondly, to feeke Cods face, this true
humiliation cuts a man off from his owne roote and
bottome, and caufeth him to feeke the Lord alone :
which feeking ufeth to be expreffed in prayer : that
other will caufe a man to feeke mercy , but this
to feeke Gods face - y that is, if they have his favour, it
is enough : they feeke God as fequeftred from all
things elf e 3 though fuch a foule had aflurance of
being freed from hell, it would not content him,
uniefle he faw Gods face.
That which Abfalom counterfeited fas knowing
it to be a true ftraine of a loving and humbled child
to a Father) when he had his life given him,though
baniftied from the Court, Let wee fee my fathers
face, though hee kill mee, is in an humbled foule in
truth towards God: others as God fayesin
Hofea, Seeke mercy, but they turned not Umt : they
foightnotme.
G 4. True
87
88
Without Humiliation no mercy.
True humiliation caufeth a man t& turnefrom his
evill rvAyes ; the other makes a man but give them
over foratime, whilft he is ficke of therq 5 and then
rtturnes agAtne> as * Dogtohis vomit, 2 Chron.^.i 3.
It is faid o^ mon bumbled not himfelfc as Manaffes
his father hxd humbled himfelfe, but tranfgreffed mere
and more : which implies, that when a man is hum-
bled as hefhould, hetranfgrefTeth no more as hee
had done , and fo Manajfes, did fo humble himfelfe,
as he tranfgreflcd no more. It will make him be-
come ftronger againft that fin he hath tranfgreffed
in: as a bone that hath been broken is ftronger when
it is right fet againe s hecfpecially humbleth him-
feife for and turnes from his beloved fin, and with
that from all the reft.
Property is, it makes a man to cleave faft to
Chrift, and fo draw nigh to him in all the duties of '
obedience, to obey hiraconftantly, generally and
throughly. Men may have light wounds made in
their hearts wfrch doe not drive them to the Phyfi-
tian, which awakenetfr mena little, but they fall
afieepe againe : but when God humbleth fo as to
fave, he To fattens the apprehenfion of his mifery
upon him, as to bring him home to Chrift : hefcts
on the avenger of bloud to purfue him tothcut-
moft, and not for a mile or two, but to follow hiim
till he be driven into the Cicty of refuge : There is
an humiliation, which hath not this effe&and con-
fequent of it (and therefore I mention it as a pro-
perty of the true) and this becaufc of a defeft that
is in it, in which refped: though it come nearcthe
true, yet differs from it : which is in the event feene
in
Without Humiliation no mercy.
in this, that the true caufeth to come to Chrifl,and
to cleave to him without reparation.
That you may therefore fee the difference be-
tweene this and the other, and wherein that other is
dcfe&ive ; marke how that which is true workes
this in one, who yet is not quite cut off, but hangs
by a thred as it were, there being fome fecret
Fibrdy fome veines and firings that are not cut in
peeces, which keepe life in the old man, and a man
remaineth ftill upon his old ftocke, and fo long
Chrift comes not into the heart ; notuntillaraan
be unbottomed of himfclfe, and fees he can no way
be happy in himfelfe, or within his owne compare,
but fees all is to bee had in and from the Lord
Iesuj j untill then, he will not goe out of him.
felfe, nor cleave to or follow the Lord Ie sus
Christ fully.
Now then, the other humiliation is defe&ive in
this, in that ic is not in this manner enough bottom-
ed, it cuts not a nun wholly offfrom himfelfe, the
foundation is not laid low enough y there is want-
ing depth of earthy there is indeed fo m ich earth as
flull bring forth a greene blade of p-rofeflion, and
fuch a foundationastheremaybeeere&ed a flight
building upon, but it is not lowenoughtobearea
fubftantiall building that (hall (land out all windes
and weathers. This true humiliation hath thefe
two things goe with it.
A man fees no bottome in himfelfe :
Seeth a bottom out of himfelfe to (land upon,
and fo hee cafts himfelfe upon that, clafpsabouc
Chrift, and wholly adhcrcth unto him , and fo
drawes
1
9°
Without Humiliation ne mercy.
draws all fap and life from him, as the branch doth
from theroote, and thence comes that rcfolution
and ability to cleave to the Lord,and to plcafe him
in all things.
As the refolution to doe it, fo all his ability to
goe through with it $for being joyned to Chr is t,
there comes the fpirit of grace ( cal'd the vertue of
Ch r i s t s death,becaufe it workes a vertue like un-
to his death ) into the heart : But when the heart is
not yet in this manner broken, many take up purpo-
fes and good defires , but are not able to keepe
them , becaufe they were bottomed on their owne
ftrehgth $ whereas ifthe heart were broken from it
felfe and engrafted into Cheist, fuchpurpofes
made in his ftrength would drive and grow there :
For if the foile bee made good, and fie plants bee
planted in it , it is certaine they will thrive. Now
in a good heart thofe defires that bee planted there
doe thrive, and wither no more, and though there
may now and then wav^s arife 3 and fo they may bee
toffed to and fro 5 yet fubftantially they doe not
wither nor fall ftom the foundation : Thofe there-
fore who have begun a good courfe for a yeare or
a moneth,and goe not on in it,it is a figne they want
humbling : Hee that is truely humbled,' falls backe
no more: Manages did not,nor Saint FauI^ Lord what
wilt thou have mee dee , fiid hee then i and hee was
as good as his word. Therefore take knowledge
you that doe fall away, what the defeat hath beene
and wherein : for that willbeeameanes to fetyou
right and recover you againe.
3 Property of Humiliation is, to have all the af-
fedions
Without Humiliation no
mercy.
9i
fe&ions moderate, all delights in worldly things
faint and rcmiflTe, and all his affedions taken chit fly
up about grace and finne : True affection in him
will eateup the falfe ; He efteeraeth fpirituall things
at a high rate , and all other things as little. Askc
fuch an one what of all things elfe he would defire,
and he will tell you,Chrift,and the favour of God,
and the graces of the Spirit , and to have his lulls
mortified and his finnes pardoned, and that hce paf-
feth not far the things of this life, hee cares not in
comparifon whether hee bee poore or rich, bond or
free, fnotwithftanding if he may have a better con-
dition , hee will ufeit rather ) as a man that is con-
demned to die ; little regards hee hiseftateor the
things of this life, his apprehenfions are taken up
with greater things^give him his paidon,and take al
elfe : So here one truely humbled , counts the fa-
vour of God fo great, as hee efteems all things elfe
light in comparifon : When therefore men are vio-
lent in their affections towards worldly things and
in their defires and delights In them,and endeavours
after them, it is a figne they are not humbled .~
4 Property i$ to love God and Chi ift much, Ma-
ry loved much, btcaufe much was for give* her • that is,
not {imply that much was forgiven her, but becaufe
withal flie had a leafe of it,apprehended it as much,
and her fin great by a workc of humiliation, and fo
appcehendedit a great matter to be pardoned. And
fo a man having once apprehended death and hell,
and the wrath of G o d as belonging to him , and
God comes on afuddafocandcellshim, thoujhalt
ltve y when his necke was on the blocke, and hee ex-
petted
4.
1
9 1 \
Without Humiliation no mercy.
pe<5ied nothing but death $ this caufeth a man to love
God much,and to prize Ch ri s t} and this made
S. FauI alfo to love Qh* r i s t f o much , that the
love of Christ conftrained him, becaufe/tp**
■a ferfecutcr And a bUfphcmer, and he died for me, for-
gave mee a great debt.
Hee that is truely humbled will bee content with
any condition , as the Prodigall fonne , lAmcontent
to bee at a* hired ferv Am, fayeshee, And^munworthj
u> bee c Ailed a fin Any more ; hee was content to doe
the worke of a fervant, to live in the condition of a
fervant , to have the loweft place in all the familie.
And fo Saint PahI look' don himfelfe as the leAJiof
aII the SAints , thought hee could never lay himfelfe
low enough. NowthiscomentednefTeisexcrafed
about two things.
In a contentednefle in the want of thefe outward
good things 5 when a man is content with themea-
neft fervices and the leaft wages , to want wealth,
and credit and gifts, aslAc$b being truely humbled,
/ Am UJJe xhAn the Ua(1 of thy mercjes : whereas an o-
ther man that is not humbled , when heclookes up-
on himfelfe and Gods mercies hee enjoy es hee
thinking highly of himfelfe,thinks himfelfe too big
for them,and that the difproportion is rather on his
fide 5 whereas Ucob thoughhec then had many mer-
cies, yet faid,take the leaft mercies, and lay ir in one
fcale , and my felfe in an other , and I am too light
for it, leffe than it, and it too much for mee.
It is exercifed in bearing croffes. One that is
truly humbled (till ble (fit h God, as lob, andbeares
and accepts the punifhment of his iniquity willingly
and
Without Humiliation no mercy.
91
and chearefully,as we fee it made a condition, Lev*
26.41. if their nncircnmctfed heart beehumbUd y and
they beare or accept the pt4m(hmeM0f their iniquity, if
the Lord lay upon him a iharpe difeafe ( fay the
plague 5 difreputation, poverty ) yet hee beareth it
willingly and chearefully y for When a man thinkes
in earneft that which is faid £***/;. 36; that hee is
mrthy t$ bee deftr$yed s whatfoever befalls him from
God which is leffe than de(fru<5tion,heble(feth God
forit, andrejoyceth that hee elcapethfo*
The humble man therefore is in all conditions
contented, alwaycschearefulland bkffing God 5 if
hee hath good things>they are more than he is wor-
thy of 5 ifevill, though never fo fharpe,yec they are
kfle thandeftru&ion, and then hee deferves, when
as an unbroken heart is always turbulent, and thinks
in the fecret murmurings of his heart 3 that hee is^not
well dealt with,
I Should come now to the application of thisj Cafe.
Do&rine ,• but before I mu^refolve a cafe and fcru-
pie, which doth ufe to trouble the hearts of many.
The Cafe in queftionis, whether tonight and
true Humiliation ^t be neceffary that fuch afolcmne
Humiliation and fuch a meafureof forrow and vio-
lent Legall contrition goe before it.
There is a double kind of forrow wrought in the Anfw.
hearts of men $ the one is a violent tumultuous for-
row, which arifeth from the apprehenfion of hell
and punifhment : the ground whereof is fclfe-love,
and is commonly in thofe whoarefuddainelyen-
Hghtned , and fo amazed therewith being taken on
the fuddaine , as wee fee in Saint Paul who was ta-
_ ten\
94
Without Humiliation no mercy.
u
ken fuddainelyashce was going to Damafcus : ana
ic was difcovered to him, that hcc was guilty of
fo great a finne, as hce could never have imagined, a
voice from heaven to ftrike his eares on the fud-
daine, why perfecntefi thou me i ^ And this wee finde
by experience to have beene in many who never
have true Humiliation, as wee fee in /*<£*• God
indeed fometimes ufeth it to bring men to true Hu-
miliation, as hee did in Saint P**L
But again we find inexperience in fomc a cleaving
to God, and hoiinefle of life, and a conftant care to
pleafc him ih all things,without this violent vexing
forrow ; and many that have had their hearts deep-
ly wounded,amazed,affrighted and have thereupon
taken up great purpofes which have come to no-
thing , the ground whereof having beene a violent
palfion, as that the roote withered, fo the fruit wi-
thered alfo j but a trueapprehenfion and convi&on
of finne 5 as in it felfe the greateft mifcry is more rc-
all and drawes the heart nearcrtoChrift; fothat
in this cafe we may fay of thefe two forts,as Chrift
faid of thofe who were bidden to goeintothe vine*
yard : Thty that (rid they would goe^ aid not , and others
that fiidthey would not got , yet went : and therefore
wee anfwer, that i: is not alwayes neceflary to have
fuch a violent forrow , orthatamanlhouldlieany
long time in fuch an evident fence of wrath,though
alwayes there is a right apprehenfion of fin which
doth humble a man : which will appeare by thefe
confiderations.
That is not alwayes the greateft forrow that is
thus violent : though it feeme to bee fo, it is not al-
wayes
Without Humiliation no
mercy,
95
wayes the greatcft forrow which melceth into
teares 5 as that is not the greatcft joy that difcovcrs
ic felfe in laughter $ that is not the greateft forrow
which workes the moft violent commotion in the
heart 3 there is a fad filent quiet forrow that finketh
deeper, that wets more flowly 3 and fokes into the
heart ,and makes the heart more fruitful! in the iflue,
which arifeth out of a more fpiritnall convi&ionof
Iudgemeat,of the evill of fiane^though lefle paffion
accompanies it , yeta ftrongcr and deeper affe&ion
of forrow is wrought. I call it decper,becaufc it is
more conftant and lafting 5 more to purpofe 5 the one
being as a land-floud , the other as a fpring.
Put the cafe, fuch a violent forrow fhould bee
greater, yet it is not alwayes alike neceflary, neither
on Gods part nor mans.
Not on mans part 5 as fome difeafe doth not
need fo (harpc and quick a medicine as an other , as
Tome mens fleflvis harder to heale than others, fo
fome mens hearts have more ftubbornenefle in them
than others j fome have made themfelves chil-
dren of the Divell by their wicked courfes , worfe
then they were at firft 3 others in comparifon are but
as the children of \^dddm, ftill as they were borne,
and therefore the fame workc may bee wrought in
them, with much leflcadoe.
On Gods part it is not alwayes fo neceflary, but
f is proportioned to Gods ends % and God differs and
is various in his ends concerning men.
Hcmeanes to beftow a greater meafure of grace
upon one t hen upon an other $ and where he meanes
to fet a greater building, there hedigges a lower
founda-
9 6
Without Humiliation no mercy.
>
foundation s hee meanes to ufc fome as a meanes to
c omfort others , and therefore letteth them fee and
fedc more the bitternefTc of (inne,that they may be
able to comfort others with the fime comfort rvhenwith
they b&vt becne comforted.
Hee differs in the meanes to attaine his ends 5 if
hec meanes to bring them to thefamemeafureof
grace >yet hee will not goealwayes the fame way to
worke, as hee often doth that without affli&ion,
which fomecimes hee doth with it 5 as a man is
brought to the fame Haven divers wayes, fome in a
calrae is tided in,others are driven in with a ftorme
but it is no matter how they come fothey come in ,
the promifeis made to thofe that come,
A third confideration is , that it is not for want
of this greatnefle of humiliation , that divers have
not fo vio!e it a forrow,but from fome circumftance
in the worke it felfe $ as,
Fr^becaufe the light of comfort comes infoo-
nertoibmethantoothers$ they have the falvepre-
| fently after the wound is given : God having bro-
kvathc heart bindeth it upprefentlyagainc , a man
may have asdeepea wound which a mitiga r ed me-
dicine commingnearetothebottomeof thedifeafe
and foone applyed may foonerheale than another
lefle deepe, to whichtheremedie is not applyed a
long time after, which therefore askes longer : So
alfo ic is in joy, fuddainnefTeincieafethitforafir 5
for example, put cafe a man is condemned for high
treafon, and brought to the blocke, and verily ex-
pects death, and his pardon on the fuddaine comes,
I there is f uch a.grcat fcnfible change wrought in him
(and
Without HtmilUtion no mtrcy.
( and our natures are fenfible of great changes ) and
therefore how exceffively doth hee re Joyce ! but
take one who is guilty of the fame fault, who knows
that if hce have not his pardon,hee ihould loofe his
life,but hath his pardon prefently after the fentencc
pafled' y hee will prize his pardon as much as the o-
ther , thoughhappily hee is not fo turbulently affe-
&ed as the other.
It falls out thus by reaf on of the ignorance fome
have lived in before, who therefore are enlightened
to know their eftates all on the fuddaine ; whereas
an other hath beene brought up in knowledge, and
the kno wledg of his mifery being let in by degrees,
then the cafe doth alfo differ , as betweene two men
who were to goe through a wood , whereof one is
fet upon by thceves not fufpe&ing any , and is put
into a fearc of his life', and knowesnot how to ef-
cape, but one comes on the fuddaine, andrefcues
him and gives him his life, but another is warned
before, knowes hee muft goe through fuch a paf-
fage, and that unlefte hee hath a ftrong guard a, ]
goe along with him , hee (hall certainly perLh $
this man apprehends the danger as great, as the
other, and the benefit as great, anrf the loveof
him that fliould goe with him as great 5 only his
paffion 3 either of feare or joy,is not fo violent as the
others , though hee truly rejoyceth in the deli-
verance as much as Che other, and thinkes him-
felfc as much bound to the man that delivered
him.
I have fpoken thefe things , becaufe fome are
fcrupuious in the point, and thinke they may not
- H fafely
97
9 8
Without Humiliation no mercy.
ofytf.
Anfa.
fafciy apply the Promife , becaufe they have
not had that meafure of forrow that others have
had.
But let no man fuflfcr his affuranceto bee weak-
ned for want of this, for a man may have as high
an eileeme of Christ and bee as throughly
convinced of finne though hee want that violent
workc , which God workes in fome , even a
great fence of his wrath , and letting them lie there
and then fpeakes peace, fo as thefe are wrought
by diftinvft ads and caufes in a great diftance one
from the other, fo that as their forrow was evi-
dent fo their joy was evident, in another hee workes
fo , that as foone as hee fees finne hee fees God al-
fo pardoning.
And in thofethat have that violent fhyning of
affe&ion in their fitft Humiliation $ looke how
much of ic is violent , will vanifli , and what is
fubftantiall, will hold ; fo that even they in the
exi* come tothisfolidconvi&ionof Iudgcmentat
lait , which onely is conftant , and abideth with
them. And therefore let not thy afTurance bee
weakned for the want of this , for faith unites
to C h r 1 s t and eftablifheth us in well doing.
But you will fay, is it nor good to get that fenfi-
blc ftirring fence and fight of finne ?
I anfwere , yes , for to that end God leads
through crofTes , and fuffers thee to fall into finnes,
that thou mayeft fee the vanity of the creature and
the finfulneffe of thy nature , that when thou com-
meft to Heaven thou mayeft fay by thy owne expe-
rience, it was not by my owne rightcoufneflfc that I
came
Without Humiliation no
mercy*
99
came hither : Andthercfore though it be good to
gec it 3 yet let G o d goe his owne way aedtife his
owne manner of working,whether by Legall terror
or otherwife,what he fees good for thee he will doe
to humble thee , but doe thou ufe meancs to under-
ftand the Law , thy owne heart and a&ions, and as
thou art fallen into new finnes, labour to fee what a
cafe thou fhould ft be in, if Chrift had not delivered
thee : But let not thy afTurance bee weakned , for
you mud know there are but two maine ends of hu-
miliation, which if they bee attained in thee, thou
needed not call in queftion thy eftate : Now firft
it ferves to make thee willing to match with Chrift:
Wee are Chrifts fpokes-men, and woo you every
Sabbath day , but wee finde all the world like them
who thinke themfelves beaurifull and rich and that
they have matches enow, who though they are
contented to have Chrift for their husband in Hea-
ven, yet aot on the earth with all thofe erodes they
muft take him with.
Now humiliation comes and makes men wil-
ling, when amancomestofeeandfay, I have no
f uch thing in mee as I imagined , nc riches, &c. but
I am in debt, and fhall be arretted arcMaid in prifon,
and mylifemuftgeeforir, unkfte Chrift will mar-
ry me ; in that a man fees hee (hall bee kept from all
anefts by him, this makes a man willing to match
with Chrift, yea glad, though he have many croflcs
follow in this life upon the marriage- Now there-
fore if thou findeft this wrought that thou canft fin-
cerelyfay, I am willing to take Chrift , and ro bee
fubjeft to him in all things to follow him in all
H 2 conditions
1O0
!
VVitlmt Humiliation no mercy.
conditions , to give a full confent to take him ^ as I
finde that he in the word hath a full confent to take,
mee$ then certainely thou art humbled, elfenotj if
thou had ft taken him onely in a fit , and not out of
Iudgement , thou wouldeft haverepented thee ere
now.
The fecondend w ch Humiliation ferves to is for
San&ification , as the other helpt him in his Iuftifi-
cation, that every unruly luft may be broken and
mortified in thee ; that thou mighteft feare to of-
fend and bee plyable to the Lord in every things
whereas another that is unbroken quarrclls with e-
very thing, thinkes his worke too much, and his
wages too little,and knowes not why he (hould goe
a contrary way to the world, but an humbled man
will doe all this chearefully , like a broken Horfe
that turnes at every check of the bridle, when ano-
ther cafts his Rider : Doeft thon finde that thou
trembleftattheword, and feareft finne, anddareft
not venture in it, and fo for duties thou dareft not
tfc£\e<9:them 5 and this thou haft experience of in
the whole courfe of thy life? then furely this
worke of humiliation hath beene in thy heart :
Though thou feeft not thefirc,yet if thoufindeft the
heate,it hath beene there : for thefe are the effe«5b of
it, and as I fpeake this for the comfort of thofethat
have not felt fuch violent forrows, fo«let me on the
contrary fay toothers, who ( it may bee ) have had
fuch fits of forro w, yet if thou finde an un willingnes
to fubmit thus to Chiut, findeft thy neckeftiffe
ro the Lords yoke, and fuch aaunbrokennes in thee,
chat thou canft not live without fatisfying this or
that
Without Humiliation no mercy.
101
that luft, but canft fin and beare ic out well enough?
let thy forrow have beene never fb great, and now
they are paft and gone, and were not right 5 let men
therefore examine thcmfelves by the eflfe&s , for
men are deceived on both fides : and then,
i Vfe is for exhortation to ftirre uptothedu-
tie: This exhortation I dire<3 to two forts of men $
firft to thofe who are already truly humbled , and
fecondly to ftrangcrs to it.
Firft you that are already humbled andhave ob-
tained the aflurance of the f orgivenefle of your fins,
you muft bee humbled more,for if the Lord fu/pend
hispromife at this,thenthe dutieis to be done daily :
When God requires a dutie of San&ification ( and
his promifes are made onely to fuch ) there can
bee none excufe , there may bee a let in prepara-
tive humiliation ; a man may bee JivaltewedsftM
muebfirrow : but not in this which is a dutie of fan-
ftification : and know this, that all degrees of grace
arife from the degrees of this true Humiliation 1
which I make good to you thus 5 Faith and Lvve
are the great radicall graces, all elfe are but bran-
ches fpringing out of them. Now they are ftreng.
thened by this humiliation , and graces the more
they grow there is an addition ftill made to them $
as there is an addition made to our humiliation.
Firft for Faith, know that the more ftrongly
a man layes hold odChrist and prizeth him,
the more hee goes on to apprehend his finne, and is
emptied of himfclfe 5 and though a man tooke
Ch * iit truly at his firft converfion , yet there are
degrees of prizing him •> when a husband takes a
_ H3 wife
lot
Without Humiliation no mercy .
wife, though at their firft marriage there was fuch
love betweene them as they would have chofen
each other before any other in the world , yet fo as
this their love may admit degrees; after marriage,
they may fee more grounds of loving each other
more, fo that though the match is made, yet they
may be more confirmed in their choice,which may
be made more full and abfolute: So towards Chrift
the will and affe&ionsmay be wound up to a high,
er peg, which is done by a further degree of hu-
miliation. What is faith , but a laying hold of
Chrift? Now the emptier the hand is, the further
hold it takes,and the more we aret,akenoflF ourowne
bottome,thc further wee will cleave to Chrift. A
man in a river that islike to bee drowned,and hath a
rope caft to him,he will be fure to catch as faft hold
as hee can , you (hall not need to bid him. And to
this end it is, that Chriftians are ftill taught more
and more,by the Spirit to fee the vanity ofthecrea-
ture,rhe vileneflTe of their natures ; and they are led
through this wildernefTe to humblethera, thatfo
Chrift may have the higher place in their hearts.
Againe, thegreaterthethirftis, the greater will
a mans draught bee 5 and the more you add to your
humiliation,the more willyourthirft be after chrift,
and you will drinke deeper of the fountaine of life,
and draw more fap from him.
And fecondly it increafeth your love, for there-
by wee come to fee our felves more beholding to
Go d, as having a greater debt forgiven us. What
made CMary love much, butbecaufe (hee wasfenfi-
bit much f94s forgiven her. Therefore lab our more
and
m
Without Humiliation no
mercy.
and more to bee humbled, efpecially as you fall in-
to new finnes, which the L o r d oft lets his to doe,
that they might bee humbled more : and the more
light a Chriftiangets to difcover hisowne vilenefle
and the vanity of the creature, the ftronger hee will
grow in grace , and the more eftablifhed in well
doing.
Now fecondly for thofe who are ftrangersto
this grace of Humiliation 5 that they may come to
be humbledjlet them obferve thefe two rules. Firft
labour to fee the greatnefle of finne. Secondly to
feeyour owne weaknes and unability to helpe your
felvcs i for the firft , doe not weigh fin by common
opinion, butinarightballance, doe not doe with
yourfoulesas fome doe with their bodies $ when
their beautie is decayed , they defire to hide it from
themfelvesby falfeglaffes,and from others by pain-
ting 5 fo doe wee for the mod part with our finnes .
wee defire to bide them from our felves by putting 5
falfeglofles upon them, and fromotheis by fained
excufes: but deale impartially with your TeJves
herein, and labour to fee finne in its full vifenefTe:
And that you may doe fo,
Firft pfcch upon fome one great fin^nd take it in-
1 to consideration. So Chrift, when he would humble
| P4«/ he tells him of his perfecution , Whyperfecutett
\thonm* AndfoS.Ptffr, when he would humble
I thelewes^^?i 2.1. he tels them of their crucifying
\ of Chrift : So Chrift when hee would humble the
! Woman, lehn 4. he remembers her of her adultery:
I And the method that God takes when hee would
J humble us, it is good for us to take : For as when a
J ^^^ H 4 man
10?
t04
Without Humiliation no mercy,
V
man goes to rub agreat ftaine out of acloath, by
the fame labour hee rubs out others, that are the
leffe,for my meaning is, not that you fhould let o- 1
cher finnes alone , when I exhort you to fingle out
me jbut to confider all particulars elfe alfo, though J
never fofmall :the multitudes of them will helpeto
humble thee,as well as the greatnefle : When a man
fees hee hath many debts though but fmall , of fix-
pences and (hillings ; yet being many , the totall
fumme may arife to agreat quantity , and make a
man fee himfelfe bankerupt : Therefore fetyour
(innes in order before you, give the due weight to e-
very fin, but yet efpecially let great fins b # ec in your
eye. Now fome finnes are greater in their ownc
nature, as fornication, (wearing, drunkenneffe, &c.
others are made great by their circumftances, as that
they were committed againft knowledge, with deli-
beration, as Saul ftaringtht Amalckitcs> andfacrifi-
cing. before Samuel came, wherein a commande-
ment to the contrary was diftindly given. So God
aggravated to Adam his finne, did not 1 command thee
m contrary i and didft thou not know thou (hould •
eft not * We are not to take fi lsby number onely,
but alfo by weight ? as when they were committed
contrary to many promifes,purpofes,and fo as hard-
neffeof heart followed upon it.
Andfecondly, withall labour to make fins pre-
(ent s though long fiace committed ;. looke on them
as if they were newly done: for though our finnes
be great, yet if we apprehend them and view at a
diftance, and a great way off, they move us not :
Which is the rcafon why pien are not more affe&ed
^
with
Without Humiliation no mercy.
jwith the thought of death, in their health, which
J yet is one of thegreateft evills, and fo apprehended
by us when we come to dye : the reafon is, becaufe
it is then conceived to be a far re off, and fo men are
not moved with it. Thus is it in our apprehenfion
of fins alfo : the diftance makes them feeme fmall 5
there is not a neare conjunction and application of
the obje<ft and the affection, they are not brought
nigh, but men looke upon finnes long fincepaftas
fmall, whereas in truth fins long fince committed
are the fame iathemfelves and in the fight of God
they were when firft committed y and therefore
fliould bee the fame to thee. So a man that hath
committed a treafon twenty yearesagoe, maybe
executed for it now : and therefore lofephs brethren
remembred their fin as frefli, though long before
committed, as if they had then committed it : their
affli&ion revived in their confeiences, and made it
as prefent : but we ufually looke on fins paft as none
of ours, lob faith, that the Lord made him pof-
fejfe thefinnts of his youth : he pofTeffed them, that h
looked on them as his owne- What is the reafon
why to men in jeopardy, as in a ftorme at Sea, and
in the time of fickneffe their fins then appeare fo ter-
rible and fearefull i they apprehend them as prefent.
Now that w ch Cod doth by affli&ion, let us labour
to get done by meditation, and by faith to looke
on them as prefent j turne that end of theopticke
glaffe which will bring them neare to thee, labour
to have a trueludgementof their greatneffe, and
that they are the fame, for therein lyes true humili-
ation, when the Iudgement is rightly convincedto
efteeme
°5
io6
Without Humiliation no mercy ■
I
cfteeme them the greateft evill, though it bee not
accompanied with fo violent and turbulent a for-
row.
When you have made them thusprefent, doe
not quickely make an end, but let forrow abide
I upon your hearts, for the worke is not fofoone
done 5 you will get into fomerocke or other, un-
leffe you be continually pcrfecuted and followed
by the apprehenfion of your fins, till you come un-
to the Cicty of refuge : but doe as David did Pfal.
5 1. he fet his fin before him • and as Saint faul^ to
whom that fin of perfecution was ever frefh in his
memory and alwayes in his mouth, / a perfecuttr,
&c. In this cafe learne foraething of the Devill,
who when he would bring a man to be fwallowed
up of forrow, his manner is to keepe a mans fin ftill
before him,nor will he let a man be at reft,thei fore
2 Cor* 12. they are called the bufferings of Sat ban,
becaufehe comes often with blow after blow, to
difcourage and amaze a man : now learne from that
pradife of his to ftay and dwell upon the meditati-
ons of our fins, and often toprefent them to our
foules. Thy grecne wood happily will not burne
without much blowing : it xifrequens & intenfwr ar-
gumenutioy a frequent preffing of arguments that
workes on the affe<ftions ; and fo here keepe the ob-
ject nearethe faculty,andat laft it will worke : look
not on thy fins by fits, let there be no interruption
by worldly joyes or pleafures, no intervalla : and
this is Saint lames counfell, Be afflifted, and mournt
and tveepe. Tames 4. Let jour laughter be turned inn
mournings and jour joj into heavineffe : humble you*
felves.
Without Humiliation no mercy.
ftlveS) (jrc that is, if you will have your hearts
humbled, abftaine from lawf ull delights for the
time, get alone. S o Uel i . he bids them fet apart
a day, that they might have no interruption ; and if
that will not doe it, fan&ifie another $ let not one
fparke goe out ere another be ftrucke 5 other wife
you will be alwayes beginning and never come to
be humbled.
If you would come to lay your fins to hears,and
be affe&ed with them 5 then be fure you be not kep;
off by thofe falfe reafonings and excufes, which
hinder men from being humbled, and kcepe their
fins from comming in upon them : asforinftance;
when a man comes to confider of his fins, ay but
1 fays he, am I not in a good eftate already f and then
my fins are pardoned 5 for Ihavegooddefiresin
me and agoodmeamng,lmeaneno man no harme$
and thus thefe keepe him from feeing himfelfea
child of wrath : but confider, that thou maifthava
all thefe good things in thee, and more then thefe,
and yet be a chUd of wrath 5 thefe will be found to
the praife of the Holy Ghoft who wrought them
in thee, but not to thy advantage to efcape damna-
tion ,• for though thefe be in thee, yet they have not
that full eflreftthey fhould, for they overcome not
that evill that is in thee : for notwithstanding all
thefe good things thou art ftili a Sabbath profaner,
a drunkard given to Company. I mightgoe oVcr
all other fins ; but in a word j if they overcome not
every fin, they are nothing for the laving thee 5 if
they had beene effe&uall in thee, they would have
driven out the darkenefife 5 all the &ood things thou
haft
107
io8
Without Humiliation no mercy.
Other ex
cufcs are
in thofe
Sermons
upon. R
1. 17, i*
haft availe not to thy falvation 5 becaufe they make
thee not a good man 5 yea all thefe good things and
the good fits thou haft had, will helpc forward thy
condemnation : becaufe thou haft prophaned the
truth in thy heart, and haft not putfuell to thefe
fparkes, which God in mercy did put in : that thou
fhouldcft fuffcrfuch Talents as thefe to lye hid in a
Napkin, will heenot fay, thou art an unprofitable
fervant*
A fecond thing that is to be added to theiight of
your fins to humble you, istoknowthatmifery
and vanity that is in your felves $ we fee by experi-
ence that men will graunt that they are great fin-
ners, but what is the rcafon, that yet notwithftand-
ing they ftand out?
They doe not know their ownc mifcry and va-
nity, and though we have preached to men againe
and againe their mifery 5 yet they are not ftirred :
but when death comes, then they are humbled, and
why, but becaufe then they fee what God is, and
/hat themfelvesare j death (hewes than the vani-
ty^of the Creature : fo that the way to bee hum-
bled, is to know how unable a man is to be happy
within his ownc compafle. And to this end con-
fider:
JFirft, the greatneffe of God and his power, and
the terrours of the Almighty ,that he is that God in
whofe hands is thy life and wayes, and all : and
confider, that unleffe thou feriodly lay thy fins to
heart $ this God is thy enemy,and him with whom
for sver thou haft to doe.
Gonfider what a weake creature thou art 3 thinke
i: - with
Without Humiliation no mercy.
with thy felfe $ a (icknefle may come on my body,
a. croffe may come on my cftate, yeaanapprehen-
fion on my foule, that may fucke up the marrow of
my bones 5 and above all, I have an immortall foule
in a veffell of clay - 3 and thinke when that glaflfe,
that (hell is broke, what will become of that poore
foule of thine : And this would bring a man ro the
ProdigtKs cafe. BeljhazzAr faw this, when he
faw the hand writing upon the wall. Had it not
becne wifedome in him to have feene and acknow-
ledged it before i Thou art well now; thoudoeft
not know what alterations may befall thee in the
yeare, and thou hadft better leave a thoufandbufi-
ne/fts undonc 9 then this.
And yet thirdly, all this will not doe it, except
the fpiric of God come on thee : to humble a man
is a mighty worke. Though Eliah fhould preach
to you, yea zWthe fomts of thunder lhouldcome,
yet without the fpirit,they will not beable to hum-
ble you $ yea God himfelfe came downe from hea-
ven, upon Mount Sinti, and with what terroars f f
and yet the people remained unbroken,though thsy
werg,amazed for a time. When Chriftfpaketo
Saint Paul and ftrucke him off his horfe, if he had
not a light within as well as without, he had not
beene humbled $ nor the Ujlor if there had not been
an earthquake in his heart, as well as in theearth. a
lerobo&m had as great a miracle wrought before X
him as Saint P*ul : you may well thinke the drying
up of his hand amazed him, yet made him not give
over his finne 5 and what was the reafon £ there
1 was a miracle in both, but not the fpirk : and if we
did
09
no
I
Witfaut Humilvz'm no mercy.
0b]ttt.
Anfo.
did worke miracles before you, from day to day 5
yet unleffe God fent his fpirit of bondage upon you,
you would not be humbled. See thencceffityof
the fpirits helpe in admonitions alfo. ^maziab
was admonifhed by a Prophet as well as Davidby
Nathan, yet he was not humbled : and fo we fee
fome are humbled by affli&ions, and others not.
Therefore pray that God would fend his fpirit to
convince you, and learne alfo not to be offended at
us, when in preaching the Law yourconfeknees
are troubled. It is the fpirit that trcubleth you;
elfe our words would not trouble you : and there-
fore be not angry at us : and therefore alfo docpot
put off this duty of getting your hearts humbled 5
for thou art not able fo much as to humble thy
felfs : therefore take the opportunities of the fpirit,
when he ftirs thy heart.
But you will fay, this rather difcourageth us
from the worke : for then we muft ever waite like
marriners, till the tide and the gale comes, and I
Kid as good fitftill : for I may goe about it to no
purpofe, feeing the Lord muft doe it.
I anfwerthee , t hat if thou wouldeft goe about
it and fhut up thy felfe in private a day, and after
that another, in the end God would fend his fpirit.
When Chrifl bad them goe and rovve,thoi gh they
rowed all night to little purpofe, yet Chrift came
at laft, and they were on the other fide prefently 5 it
may be thou maieft beaboutitamonethortwo,
ere thou findeft the fpirit coming; yet he will come
in the end, and then the worke will be throughly
done 1 for God hath made a promife of the Holy
Ghoft*
JPitbout Humiliation no mercy.
Ghoft, that he w&lbtftixemtbtbc Holy Ghojias
nithfire • not oncly to his Difciples, buc thofe that
yet never had it : for ic is not oncly for encreafe,
but to begin grace. Yea if God hath given thee a
heart to pray, toconfiderthispromife, fo as thou
haft taken up a refolution to waite and to fet thy
felfe to the worke, when thou haft done fo 5 the
fpirit is already in thine heart, the worke is begun,
though thou thinkeft not fo ; and never pleade thou
canft not do it without the fpiiitjfor I aske thee this
queftion, didft thou ever commit a fin in which
thou couldeft fay, I did it againft my will * was
there ever any duty which thou hadft a thought to
doe,that thou couldeft fay,thou couldeft not do it t
thy heart tells thee no.
Therefore fet about this duty which is the maine;
which therefore we have preft much,becaufe it is as
a naile driven into a wall on which other graces
hang. This and Faith are the great things which
the matter builders were occupied about, and in
deed the foundation, which therefore above ail
you muft looke to ; and thefe our exhortations
(hould bee as forked Arrowes to fticke in you, and
not out againe, and not as other Arrowes that
wound onely.
We have done with the negative parr, Tbatfucb
as dot not humble themfdves have no interejl in the
promifes.
We come now to the affirmative part, which is
for comfort j That if any man doth humble him-
felfe, God will heare his prayer, his finnes flull
bee forgiven, &c
I The
in
m
WieLord is mmifuU to the humble.
The Do&vine is this. The Lor d will be meni full
untothe bumble*
I had thought to have gone off fooncr, but that
the Supper of the Lord drawes ncarc ; which time
is a day of reconciliation,; fuch as was that Feaft the
tenth day, in the feventh moneth, when the people
all meeting together, Aaron the Prieft, and confef-
fed their fins over the fcape Goate which fled into
the wilder neffe, which was a type of Chrift taking
away all our fins ; and the fame is done and repre-
fented when we receive the Sacrament. Now one
condition required of the people at that time was,
that they (hould humble themfclves, and every foule
that did not, was to be cut off, Lcvit. 23.27. to the
30. verfe, and thatlettinggoeofthe fcape Goate
was at the fame time, appearcs, Leviticus 16.20.
to the 3 1.
But 10 come to the point 5 the Scripture isplen.
tifull to prove it, Units 4.5. God giveth grace tothe
humble, fan&ifying grace, and alfo faving know-
ledge, Pfal. 2 j 1 . Hcjhewes hisfecrets unto the humble,
yea he dwcUcth in fuch, E/aj 57. 1 y . he hath an efpc-
ciall eye to fuch : thofe eyes that runnc through the
whole earth fine themfclves on the humble man
for good, Ifay 62. 2. other things have my hand
made-, (yet them he regards not in comparifon) To
him rviUllookethat is humble : hepromifethalfoto
fill them with good things, to give them preferment
and honour, to exalt the humble andmteke 5 yea hce
regards it fo, that when evill men have humbled
themfelves , they have not gone away without
fome mercy; as when i^ihab humbled himfelfe,
• 2 Cor.
The Lord is mercifnll to the bumble.
% chron.ii. God promifed he would not bring the
cvill in his days : and the bcft of Gods children
when they have not humbled themfelves, he hath
withdrawne his favour from them, as he would not
look on David-jdW he had humbled himfelfc.Allthe
world cannot keep an humble man down,nor all the
props in the world cannot keepe a proud man up.
And what are the reafons why Godrcfpeð
humble menfof
An humble man giveth God all the glory, and
him that honour ethmee ( faith God) I will honour.
Now an humble man doth as loab did. loab would
not take the vi&ory to himfelfe, but fcnt for David;
and it was the deepeft policy that ever loab ufed:
and fo the Apoftles, Afts 3, know that Ufa hath
made this man whole : and it is the humble mans
wifedome, in all a&ions not to fet themfelves up,
but to fay, no matter how I be regarded, fo God be
glorified 5 and God will honour fuch : therefore
Chrift in his prayer makes this a ground of being
glorified by God, lohn 17. I have glorified thee on
earthy now father glorifie me. And fo God will deale
with hisSaintsina proportion.
Humility keepes a man within his ownecom-
pafTe 5 but pride lifts ar man upabove his propor-
tion, it puts all out of joynt and breeds diforder,and
that bringeth deftru&ion 5 and therefore humility
was defined by fome of the Ancients to bee that
which out of the knowledge of God andamans
felfe keepes a man to his owne bottome. Tha*
whereas a proud man lifts up himfelfe above his
meafurc,*as a member in the body that fwells,takes
. , -■, ' I up
11?
Reaf. 1,
Reaf. 24
ii4
The Lord k mercifult to the bumble.
Reaf. 3
Reaf.^.
Ffc
up more roome then it fhould, and arc as bubbles
in the water, which ftiould be plaine and fmooth 3
but this brings all into its place againe, gives the
Creator his due, and fets the creature where it
fhould be, and therefore God loves it.
It makes a man fociable and ufefull and profi-
table to others : a man would not have a ftub-
borne horfe, that will not goe in the teame with
his fellowes, nor fuch high trees as overfhadow
others, and will not fuflfer them to grow by them,
and bring forth no fruit themfelves. A man will
not keepe a Cow oranOxethatisftillapuihingj
and fuch an one is a proud man : it is but, and
ordy the humble man that will live profitably a-
mongft his neighbours, and will not goe beyond
his owne Tedder*
An humble man hath fuch a frame of heart,
asthe Lord delights in 5 for hec is fearefull
to offend , alwayes obedient, ready to doe any
fervice, and is content with any wages 5 loves
much, is abundant in thankefulneflfe, and cleaves
faft to the Lor i>, becaufe hehathnobottome
of his owne, and keepcth under his lufts, becaufe
he knowes the bitrerneife of finne; refignes up his
heart to the Lord to follow him in all chings, hee
is a man of the Lords defires 5 fo it is (aid of Dmtl,
when he had humbled himfelfe, Ban. 9. Such an
one asthe Lord would have 3 and fo it makes him fit
for favour ; and when a man is fit for favour he fhall
be fure to have it, for Godisnotftreight-handed
to us.
Hath the Lord faid it, and that from heaven 3
that'
J The Lord is mercifall to the bumble.
"5
I
that if a man doth humble himfelfe hee will f orgiv^
him if Then this is a matter of great confolation j
when I can fay from Gooto any one here that
droopes, that if thou doeft and wilt humble thy
felfe, the Lo r d will forgive thee 5 confiderit,this
is ncwes from h eaven.
Put the cafe ( to compare fpirituall thingswith
things which you are more fenfible of ) that any of
you had committed high treafon againft the King,
and thou hadft forfeited thy life and goods • if any
one (hould come from the King to thee,and tel thee,
that if thou wouldeft goe to him and humble thy
felfe it fhould be pardoned : And is not our cafe the
fame f Wee arc guilty of eternall death, and have
forfeited life and all : when therefore G o d him-
felfe fhall fay, If "thou wilt humbltth) [elfe , thyfwms
fl>atl bee forgiven , what comfort is it? fuch a word
as this fliould not be loft. A man that knowes the
bitternefle of finne, would waite and waite againe to
gain fuch a word as this from the L o r d s mouth,
and would keepeit as his life. It was not a light
thing to get fuch a word as this from God, none
but a favorke could get it, nay none but his Sonne,
and hee not , but by his death ;if Christ had
not provided this Charter for us, every manfhould
have dyedinhisfinnes- Now this we can and doe
fay from God through Christ, that thougd
your finnes be great, and you have fallen into them
many a time and comittedtheni'withtheworftof
circumftances 3 yet if thou humbleft thy felfe, thou
(halt bee forgiven , fo as thou mayeft fay, 1 may I
challenge God of his promife, and put this bondin
I 2 fuite I
1
n6
The Lord is mercifuO to the bumble.
m
fuite and hcc cannot deny it. This is a great matter;
if a man (hall butferiouflyconlider, what it is to
have this great God, the Governor of the World,
to bee an enemy , one would thinkc they fhould
thinke this Gofpell good ne wes.
But you will fay, I doe yet neither know diftin-
&\y what it is to humble my felfe, neither can I
humble my felfe ^ there is not a harder thing then it
is. Therefore I will (hew it you once againe, that
you may know it, for why (hould wee not in fo
great a point turne it every way, and mould it for
your ufe,and to your apprehen(ions,as alfo that you
may not thinke it harder then it is,by which the Di-
vcll keeps many off.
Now you may know what it is by theexprefli-
ons of thofe who have humbled themfelves. Da-
vid having numbred the people, when hee humbled
himfelfe htfc\d y Lord I have finned and done exceeding
foolijhly . lofiab his heart melted before the Lord. And
Dan. p, Lord wee have done very wickedly &c. and
Jb*me belongs to us : hee was afliamed. And lob
when hee humbled himfelfe, faid, Lord, I abhor mj
felfe in dufl and ajbes. And the Prodigall, I have
finned againft heaven andagainjl thee , and am no more
worthy to bee called thy fonne. And fo t hey arc faid to
bee weary and hcavie laden. Many other exprefli-
ons there are , but I will digeft all into two heads \
to humble a mans felfe is but to bring his heart and
minde unto thefe two a efts.
Is out of a fence of a mans unwonhyncfTe to fay
thus unto the Lord : Oh Lord, I have done exceeding
wickedly ^and am worthy to hee deftroyed. I have beenc
in
The Lord is merciful! to the humble.
in the wrong way, and done exceeding fooliftily >
but thy wayes are righteous, and thou art juft : yea
I have dealt unthankfully and unequally with thee ,
who haft beene fa good to me. That was it melted
the heart of lofith, and made lob abhorre himfelfe$
as vile as the dull I tread upon, as afhes that are
good for nothing, orbutasfackcloth C in which
they ufed to humble themfelves, the word of gar-
ments, I am afhamed and confounded. This is the
firft a& which is a fence and an acknowledgement
of our owne unworthinefTe and vilenefie. And the
fecond a fight of a mans worthinefle to bee deftroy-
ed, unability to helpe himfelfe, and of the vanity of
all things elfe. A man muft further fay , that I am
not onely unworthy, but guilty of death 5 my finncs
will breake my backe 5 1 am not able to ftand under
them, and I am utterly undone 5 and when I looke
upon all the props of my life, my health, and rich-
es, &c. I fee they are but vaine things , reeds and
feathers, and as hollow ground whereon I can fet
no footing : Therefore Lord, bee thou a rocke
to mee , on whom I may pitch and build my felfe*
And that this fight of our owne unability is alfo ne-
ccflary we fee by t hat 1 Tim. 6.17. charge them that
ah rich , that they bee not high minded^ nortrufl in un~
cert ahe riches : they arcboth joy ned together: F01
fo farre asa man doth truftin them, he is high min-
ded 5 and the foule of man doth truft in them fo long
as it apprehends fubftance in thera,and that they arc
(not vanity, fo farre the heaut bcares it /elfe upon
' them , and fo is careleffe of the Lord 5 and why
t lfe doe affli&ions humble men , as CMmafes^ but
I 3 becaufe
117
n8
Vfez.
The Lord k mtrcifuU to the humble.
becaufe a man then fees the emprineffe of all things,
it brings him to fay with the Prodigall,/^/*;* hun-
ger 3 and thefe cannot feed mee, and fo to hold fa ft
to the Lord : which a man muft needs doe , when
he hath but one thing to hold to. Now when thou
art wrought on fo as to expreffe this unfainedly,
this is it, to humble thy felfe.
Wee fhould hence learne to ftrengthen our faith;
if wee have done this, if thou haft thus humbled thy
felfe, confefled thy finnes, taken up a full refolution
to forfake them 5 thou (halt have mercy, according
to that promife Pro. 28. 13. Hee that confcjjtth wd
forfaketb, jbdll h*ve mercy .
But here we find thofe who have humbled them-
felves come in with two objections , that hinder
their comfort.
1 That they cannot mourne for their fins. 2 That
they fall into the fame finnes againe and againe, and
that therefore they have not humbled themfelves.
Now as we would not have the f alfe deceived with
falfe evidences, fo nor the true difcomforted, and
therefore wee will anfwer thefe obje&ions. To
thefirft,
If thou becft fo farre convinced in thy Iudge-
gacnt of thy fin, and mifery ; and unability to helpe
thy felfe, as it hath turned the bent and rudder of
thy will, fo as thoufayeft,I will goe and humble
my felfe to my Father, change my courfe, confeffe
and forfake my finnes ; though thy afftdionsfeeme
ro thee ftirred, yet this is enough to tranflate thee
into the eftate of grace : forlaske, to what end is
mourning and weeping required, but ro awaken a
man
The Lord h mercifulltotbe humble*
man, tocomehometoGod, in this manner menti"
oned ? when therefore thou findeft thefe effe<5is>
thou maicft be fure'thou haft the end of thefe, and
that is enough to fave thee. Suppofe a man carries
about him a deadly difeafe, fo asuponthedifco-
very , and knowledge of it he is content to part with
aline hath to thePhyfitians, andiswary ofmed-
ling with any meatethat will hurt him and increafe
it 3 if he know this that it is deadly, though he hath
no fence of paine, it is all one, (and there are fome
difeafes you know, wherein a man feeles not fo
much paine, that yet are mortally it may make him
as carefull to ufe the meanes : and fo it is here 5 if
the convi&ion of the finfulnefle and deadlincfle of
finne worke thofe difpofitions mentioned in thee,
then thou haft the end which mourning tends to,
and that is all one*
Though thy affe&ionsbc not fo ftirred,confider
the promifes are made to ones comming in, and
taking Chrift, and beleeving in him : they are not
made to the commotion of the affe&ions : and here
in the words the promife is made to, humbling thy
felfe out of a folidity of Iudgement. It is no mas-
ter by what meanes you are brought to take hold
on Chrift, fo you come to him. It is all one whe-
ther I come to my journeys end by land, or by
water, on horfe backe or on foote, fo I be come
thither.
If thou findeft thou doeft the things that an
humble man (hould doe, then though thy affections
feeme not to be moved, yet in very deed they are
moved and changed : as if thouartfearefulltore-
1 4 turne
x\ 9
no
The Lord is merciful! to the humble.
curnc to thy fianes, arc rcfolved to pleafe God in
all things to thy power. For what are affe&ions,
but divers pofitions and fcituations of the will and
the fecte it walkes upon t they arc but the divers
morions and inclinations whereby the will fh:>ots ic
felfe into the objects of ir. Now looke which way
thy willisrefolved,andfet : that way arethyaffe-
dions fet alfo t if thou feed one to rife up foone
and goe to bed late, to avoyde poverty, and to get
riches, a wife man will affure himfelfe that his
ayme is fuch, and his heart fet upon riches ; his
anions (hew that his affe&ions doe move ftrongly
that way, though he fayes, hefeclesnofuchftir-
radge. Therefore though thou findeft this ftilneflfe
of affe&ions, yet if thou doeft the fame things
that they ufe to doe, who mourne and weepc more;
thou mayeft aflfure thy felfe thy aflfe&ions are
moved.
I adde this, that ic is no wound, if thy afife&ions
be not fo fenfibly ftirred, and yet thy humiliation
bee found ; for it is the nature of theaffedionsto
(hoote into their owns obje&s ftilly, andtorunne
along as water and winde doth ; if they meete with
no obftaclc to runne quietly, if ic meetes with
trees, then the winde rifeth, and if the tide meete
u&h'the winde, then the waves rife; fo if our af-
fections be crofled, we are fure toheireof them
then : if thou hadft not fome hopef ull affurance of
thy eftate, thou wouldeft heare of mourning and
drooping ; then it may be the workeof grace in
chec hatb alwayes gone evenly on , the ftrcame
hath runne calmely and quietly ; but yet fuch doe
finde
1
The Lord is mercifull to the humble.
finde that upon fom- fuddaiae accidents or draw-
ings nigh, when the Lord is pleafed to make
an impreflion upon them, then they heareof ftir-
ring affections.
But (to conclude allj know and refolve upon
it, that the flowing and ebbing of thy affections
is not that which thy falvation depends upon ,
but folidity of conviftion of Iudgement which
turnes the will, and makes thee to cleavs faft unto
Chrift.
Whereas you objed you fail into the fame fins
againe and againc 5 I anfwer, you may fall againe
and againe, and into great fins, for which you have
been foundly humbled : why (hould we fpeake that
which the Scripture doth not i onely take it with
this caution, that you find a conftant warre againft
them, as Ifracl with the A/wilckitcs, fo as never to
yield to lookc upon their finnes, as a mans greateft
enemy, never to be reconciled though he be foiled
againe and againe: for whatis true humiliation, but
to reckon fin the greateft mifery £ and indeed if a
man reckon any greater, as lofle of wealth, &c*
'then a man had rather fall into finne then lofe his
wealth 5 whence it is thatfalfenefleof heart doth a.
rife: but humiliation makes a man to reckon finne
fuch anevill, as he had rather fufifer any thing than
make a truce with finne : and the generall ordinary
power of grace in a mans ordinary whole courfe is
not fcene in keeping men from relapfes altogether,
but in fetting fin and the heart :at oddes, as health
and fickeneffe 5 whilft a man is a living man he can-
not
121
tr
J
112
The Lord is nwcifull to the humble.
not be friends with any difcafc but narure will rcfift
k, it fees them at variance, as the Wolfe and the
L imbe, as the fpring and mudde, and living waters
wilfcleanfethemfelves, though the mudefearifea
thoufand times> if as the Wolfe which reckons the
Lambe the greateft enemy it hath in the world by
an inltind of nature, fo if thou reckoned finne the
moft deftroying thing in the world, whence is this
but becaufe humiliation hath made that irapreflion
and apprehenfion of it on thy heart ; which God
hath fee on thy heart as a brand in the flefli that will
never out, then thou wilt fight againft every finne
and never be reconciled to it, as a Lambe is not to
a Wolfe, becaufe nature hath implanted that en-
mity there 5 if thoufinde this bee the conftant
difpofition of thy minde , keepc thy affurance
ftrong, though many wcakneffes be discovered in
thee 3 It is utterly a fault among you to weaken
your affurance by your daily flippings and failings,
and Sathan labours that above all other, for then
when your affurance and hope is gone, youwalke
unevenly, and are as a Ship that hath loft her An-
chor, or is without a Rudder : thou mayeft Some-
times feele a hardneffe in thee, and yet if this afore-
faid bee the conftant difpofition of thy minde;
Weaken not thy affurance, but fay, though I finde
my heart hard and careieffe, f roward and angry
often , whereas I fhould bee meeke and humble ;
Yet I will not queftionthemaine , but I willgoe
and renew my humiliation, which will ftrengthen
my affurance 5 how ever, hold that firme, for it
drawes into nearer Communion with God, and
further
The Lord is mercifull to the humble,
further from finne eftablifheth a man in well-
doing, and makes him abound in the woike of the
Lord.
Learne hence alfo, that it is not enough for a
man only to be patient in affli&ionsjbut he rauft alfo
humble himfelfe under them, wee rauft not onely
beare the crofle, but willingly and eheerefully ac-
knowledge Godsjufticeinit, and our owne finne,
for to bee humbled is a further thing then to bee
patient, as in 2 cbron.12.6. when the people were
left in the hand ofShi/hak, it is faid, that the Princes
of ifracl humbled themf elves, and they faid, the Lord
is righteous, where being humbled, isexpreffed by
acknowledging God to be righteous, which is more
then to bee patient , God lookes for this in all a£
fli&ions, therefore he fayes in 1 Pet. 8. 6. humble
pur felves ( and not bee patient onely ) under the
mighty hand of God, that hee may exalt you indue time.
Many a man in afflidion may fay , hee will bee pa-
tient 5 but that is not enough, butheemuft humble
himfelfe, which is more than patience 5 for pati-
ence is only to beare it contentedly , but a man muft
goetoGoD, and fay, LordlconfefTelamfinfull
and have defeived more then this punifhmenr , I
wonder not at thy judgment but at thy long fuffcr-
ing rarher, that it is no worfe wich mee, the lead of
Saints and the greateft of finners. So wee fee "it
was with NaemiinRutA 1.20,21. call me not by an
honorable name, not ^jomi^butCM^irah • lwent
out full, but I am come home emptie, and the Lard hath
afflicted mee; and feeing hee hath affli&edmce, I
I will carry my faile accordingly. This is truly to
! humble
rfe.3
124 f Tfce Lord is mercifull to the humble.
Vfi 4 <
humble a mans felfe. And thus did David, when
hee fled before Abfolon, Let the Lord doc with mee
what fecmes good in his eyes. 2 Sam* 15 26. And fo
faid£/*, In all this the Lord is good, that is, the Lord
is juft in all this, and I and my fonnes deferve it,
and more. Thus when a man thinkes it rcafonable
that God fhould punifli him, hee blefleth God that
the crofTe is no greater , without complaining or re-
pining. If the Lord wiUlcade thee through vari-
ety of conditions, fay with Paul, I know how to want,
and how H abound, and how to goe through bad re-
port as well as good report 5 and lam not oncly
content,butchearefullinallthis, and wouldbee, if
it were farre worfe.
If the Lord hathfaid hee will bee mercifull to
the humble, then let us humble our (elves more and
more and get our hearts lower and lower, feeing
there are fuch mighty and large promifes belonging
to the humble, and know that as the Lord fufpends
his promifes upon this here, fo they fhall bee ful-
fild upon the performance of this, and as wee doe
this more or lefle,fo fhall the promifes be fulfilled
to us more or lefle 5 therefore let us doe this more
and more, for if wee humble our felves, the Lord
will fill our hearts with good things ; when hee fees
a man taking a, low place, hee will fay fit up higher,
all the world cannot hold downe an humble man,
becaufe the Lord fetteth to his hand to raife him up,
neither keepeup a proud man becaufe the Lord fet-
teth himfdfe to deprefle and debafe them, when the
wall fwells it is not like to ftand long , when a joynt
is luxated and fwelled, till the fwelling abate,it can-
not
The Lord is merdfull to the humble.
not bee faved and kt 9 he hath refpetl to the low ejlate
of his handmaiden, fo faith Mary the blefled Virgin;,
Luke 1.48. So hee dealt with Naomifccc was long
in humbling her, and then raifed her up/o with lob,
when hee was humbled, then God doubled his e-
ftate: thus Goddeales with the humble and that
conftantly, hee never does any great things forsny
man, till hee h3th firft humbled hifn, how much
was Iofeph humbled, ere hee made that promifeto
him that the Sunne, Moone 3 and Starres fhculd bow
to him , that is , his father , and mother and bre-
thren, fliould obey him, and yet againe before God
made good thefe promifestohim, what a doe there
was to humble him further? which doubtleffe made
him more to prizethefe mercies,and fomore thank
full to God for them* So alfo in his glorious ap-
pearance to y^ihraham^ lfaac , and Iacob^ hee would
ftill before hand humble them , and make them
low by fome affliction or other ftill before hee
wouldmakeanygraciouspromifestothem. When
Jacob was flying from the face of his brother and
was in great ftreights and fo made low in his owne
eyes, then did God firft appeare to him: when a
man is humbled , it is the next doore to preferment
one way or other. Therefore it fhould be our wife-
dome to humble our felves more and more, fince
there is fo much benefit to bee gotten by it. Prov.
22.4. By humility and the feare of the Lord are riches ^
and honours, and life :the rule holds conftanr, the
Lord makes it good, let a man be humble, and
feare God too, thatis,allowhimfelfeinnofinne 3
and the Lord will make it good one way or other,
in his time. But
"J
126
objefa
The Lord is mercifuU to the humble.
Anfo,
But you will fay, we fee the contrary ,proud men
are advanced, and humble men depreft, they have
riches when as che humble man is poore, and as we
ufe to fay, where the hedg is loweft, there all the
beafts go over, and tread it downe : every man will
be ready to trample upon the humble man.
I anfvver firft 5 The Lord gives outward gaudy
things to proud men j but hec gives his Iewels, to
thofe that are humble, hee reveales his fecret to
them 5 thefe are Princes though they goe on foot,
and the other are fervants, though they ride on
horfebacke.
But this is not all my anfvver : but fecondly I
fay • that even for the things of this life, the Lord
doth exalt the humble and bring downe the proud - y
onely with this caution, hee doth both in feafon,
when things are brought to maturity ; as the Apo-
ftle Saint Peter faith, 1 Pet. 5 . 6. humble your f elves
under the mighty hand of God, that htt may exalt you
in due time. God doth it not on a fuddaine. When
the proud like the corne are ripe, then he puts in the
fickle,and cuts them downe, and caftsthem into the
fire. The wall which is fwcld, muft have a time to
moulder and fall, and fo on the contrary, there is a
duetime, for the exaltation of the humble. And
I therefore if thoufayeft, I have humbled my fclfe,
and have not beene healed, I have not beene freed
from fuch a temptation for all my humiliation 3 if
this be thy cafe, then afifure thy felfe thou art not
humbled enough, but goe thou and yet bring thy
heart lower, and then be confident, that this rule
will hold : the Lord will take offthefmarting plai-
ner
The Lord is mercifull to the bumble.
127
Iter as foone as ic hath eaten out the proud flefh $ io
foone as thy beartjis truly humbled, the Lord will
helpethee: he will either remove the croflTc, or give
thee that which is equivalent : and thus the Lord
hath alwaies done. So he dealt with lofeph. You
happily may thinke, and he might thinke, it was
long before hee was exalted j but yetthat time was
not too long, for as foone as the Lord had truly
humbled him, then heeprefently exalted him 5 as
you may feein F/i/^.105.18 1 p ^20. Whofijeete they
hurt with fetters: he was laid in iron^ntiH the time that
his word came 5 the word of the Lord tried him : then
the Kingfwt, andloofed him, ejrc And fo he dealt
with Itl • All that time that his friends wererea-
foning with him, his heart would not be brought
downe 5 but the Lord himfelfcmuft come and rea-
fon with him 5 and then he began to abhor himfelfe,
in duft and allies ; and how foone after was hee re-
ftored, and all he loft reftored double alfo i This be
ing (as you fee) Gods conftant courfe, if rhou hum-
bling thy felfe,yet lyeft long under a calamity ,thou
mayeft affure thy felfe, there is fomething wanting
in thy hearts and therefore bee content with Gods
dealing. 2 Cor. 12. left Saint Paul jhouldbe exalted.
there was given him a theme in theJJejh : if Saint Paul
needed humility, who doth not ? Remember this
rule, that ifGods people humble themfelveS) then
he will certainely helpethem$ onelyit will bee ki
due feafon.
But you will fay : how (hall we get downe our
ftubborne hearts < Pride is very naturall, and the
hardeft thing in the world to overcome.
1 Let
£&ft.
r
n8 ( The Lord is mercifuU to the bumble.
^inf.
/
Let every man confider, whether he be releafed
or no from the plague of his heart 5 if that there
be not fome calamity, which hangs continually on
him: if there be, then know,thou art not humbled
enough (the meaning is not, that thou (houldeft be
brought to anapprehenfionandfeareof hell 5 but
chy heart is to be brought down more: thou mayeft
be humbled truly fo as to be within the covenant,
and yet not enough to have thy heart wrought to
this or that frame God would bring it unto.) And
to bring your hearts lower, ufethefe meanest
Fir ft confider your hearts of -en, confider what
unruiy lufts y ou find hid there ; make it your daily
ciiftomc, to fearch into this. Wcgoenotadays
journey in this life, but there is fomewhat difco-
vered in our hearts which may ferve to humble us
further, as it was with them in the wilderncfle,
Deut. 8.1. Thou (halt rtmtmbtr all the w ay which the
Lord thy God led thee thefe forty yeares in the wil-
derneftt^ tohumblethcejgprovethee, and to know what
was in thy hearty &s» There is not one day, but a
godly.wifc man may difecrne fomething in his
heart, which may be matter of humiliation to him,
which he fawnot before 5 vaineglorious fpeeches,
unlawfull filence, cowardize ingoodcaufes,|thy
* worldly mindednefle, thy unruly affe&ions, that
will be ftill ftirring, and fomething will be difco-
vered without in thy adtions alfo,which when thou
feeft fuch fparkes afcending , remember tolooke
to the fire, the furnace within 5 thefe are but the
buds, there is a deeperootcof bitternefTe within 5
thefe are but ebullitions $ confider there is a fpring
within*
■\Vm
^
The Lord k mcrcifull to the humble,
within, fearch into all the corners of the hou/e for
this fower leaven. So the firftmeanes is ftudying
our felves, fortheway tohumblearaansfelfeisto
knowhimfelfe.
And fecondly, as you muft ftudy your felvts, fo
you muft ftudy theScriptures,that is,you mud con-
fidertheftri&neffe, the holineffe, &c. that is requi-
red of you therein , and lay that and your hearts to-
gether, apply this levelland fquaretoyour wayes,
and it will difcoverthecrookedneffeofthem, and
drefTc yourfelvesby this looking glaffe,every mor*
ning;for it will fhew you the fmalleft fpots$ and this
will exceedingly humble us : For this is a fur? rule,
degrees of humiliation follow degrees of illumina-
tion 5 as any Chriftian is enlightned more, fo hee is
humbled more : hence hee t hat ismoftconverfant
in Scripture, is moft humbled.
And thirdly, you muft not only looketo. increafe
your light, but looke to your hearts and wayes, to
keepe your felves upright , and to bee conftant in an
holycourfe, and all holy duties ; and this will bee j
mcanes to increafe your humiliation. Many al>
ftaine from holy courfes and duties , becaufe fay
they , wee are not humbled enough : It is true indeed |
wee muft begin with humility, yet this you muft
know , that the fetting your felves to a holy courfe,
is of it fclfe a notable meancs to increafe humiliati-
on $ for thy watchfullneffe will increafe tenderneffe,
and tendernes will increafe thy humiliation. Men
that are bold in finning , their hearts grow hard j
and fo on the contrary , when men are fearefull to
offend, their hearts grow tender.
K But
129
no
The Lord is mercifull to the bumble.
|Hvv.i(:t&
<ih
But yet addetothis, diligence in your callings,
for ( asthe wife man fairh ) Thejluggardis more wife
in his owne conceit , t banjos men that can give area.
/w,that is, he is -felfc conceited and proud. Afl g-
gard that hath nothing todojooks abroad ro other
mens matters, and lo >kes not to his owne wayes,
nor his owne heart, wh ; ch would bee a mcanesto
humble him : therefore diligence is a greac meanes
to humble, to bring downe our hearts, becaufe idle-
neffe is a meanes to. lift chemup.
And further , it is profitable for you to remem-
ber times and finnes that are paft. A man will bee
ready to fay, I hope I am changed now, what I
have beene I care not for $ but the Lord to humble
David cold him what he had beene, / tooke thee from
the jheepe-fold , &c. fo with the Iewes, Thy father
was anAmortte, and thj mother an Hittite 9 zndlfaw
thee in thfbUad.
Beecarefull todiftinguUh wifely betweene grace
in thee, and thy felfe of thy felfe; and that will bee
a meanes to humble thee. As?^/in 2 Cor. 12. 11.
?Q t J, but the grace ${ God in mee. Put the cafe the
Lord hath beautified us with with many graces and
gifts above others $ thou muft not exalt thy felfc a-
bove others 5 wee muft looke upon our felves as of
ourfelves,tobeethefamemenftill. Can the wall
fay, it hath brought forth the beames that the funne
hath caft upon it i the wall is the fame : fo if God
hath fhined upon thee , and left others in darkneffe,
art thou the better of thy felfc ? (hall the pen boaft
it fdfe,becaufe it hath written a faire Epiftle ? who
made it ? who put inkc into it, guided it t the glo~
ry
The Lord k mercifuU t& the humble.
r y belongs not to the pen, but to the writer. What
though God hath ufed thee in fome great worke,
and nor others? the praife is his , not thine : Wee
praife not the trumpet, but him that foundes it,
Ntn hu&Atmu tub am t fed tubtcimm, Paul was a bet.
ter Trumpet than ten thoufand others, andyethee
faith , / am nothing. The fmoake a dusky and ob -
fcurc vapour climes up into the light , as if it were
better than pure aire. Many exalt themfelves a-
bove their brethren , for gifts and outward things,
which are but the trapj ings, and make not the diffe-
rence betweene man and man • as if a man were the
taller, becaufeheeftandsonahill, oramarfhada
better body, becaufeheehadabetterfuiton: thou
art the fame man ftill. Wee are not to bee proud,
no not of any Graces , much lefTe of outward
things.
Laftly , is the Lord thus mercifulkothe hum-
ble ? then take heed of apply ing thofe promifes to
thy felfe without a caufc, when thou art not hum
bled.
But thou wilt fay, I am humbled.
It is well if it be fo : But confi Jer,hath thy humi-
liation brought thee home? perhaps it hath brought
thee out of Egypt, but hath it broight thee into
Canaan f hath it driven thee to the City of re-
fuge? to the homes of the Altar? to thy fathers
houfe ? The Prodigall changed many places , ere
hee came homeinearneft. Many came out of E-
gypr, that never came into Canaan, but died in the
WildernefTe. The Meteors have matter enougb,in
the vapors themfelves to carry them above the
K 2 earth,
-3 1
7*5.
Oh\tB.
At>[9.
l 3 2
Dott*
Anfrvi
Offeeking Gods face.
earth, but not enough to unite them to the element
of fire : therefore they fall and returne to their fie ft
principles. Arc thou war chfull overall thy wayes,
fcarefull to offend , looking to every ftep where
thou fetteft thy foote, how thou heareft, how thou
prayed, how every workeis donc>every word fpo-
ken, every houre fpent t For this is certaine, if he be
humbled, it willdryupthefountaineof finne, it
will heale his bloudy flux , and make him wary in
all his wayes, and fearefull to finne. Thus .much
(onhisjirfl condition.
// my people that are called by my name, d$e
humble tbemfelves y andfecke my face.
Wee arc now come to the next condition $ //
my pocfle feeke my face t where wee may ob-
ferve this point,
that except a man feeke Gods fact , all his labour is
loft in his humiliation and prayers ^ andwhatjbeverelfe
bee doth.
This is put in among thofe other conditions- and
therefore without this the promife is not made to us.
For the unfolding of thispoint, weemuftfirft
enquire,
What it is tofeeke Gods face.
It is tofeeke the Lord himfelfe .• for his face in
Scripture is often taken for his perfon 5 fo the word
is
OfjeeKmg Gods face
«« i
is ufed Exodus 20 .2. in the fir ft Coramandement 3 » !
thou [fljah have no other gods before my face, that is,
before mee. So then the meaning is, \vc mud feeke \.
die L o r d himfelfe. Many , when they are in di- \
ftrefife, ml\ feeke to the Lord for deliverance,in time ]
of Famine , they viiWfeekc to him for Corneand I
Wine and Oy le, as they in the Prophet ; but they
feeke not the Lord himfelfe, nor communion and re-
conciliation with him 5 they feeke to the Lord,
but not the Lord : they feeke what heecan doe for j
them , but not his ferfon , not himfelfe ; So thofe
//0/7.14. Ye have notcryedto me,fayes God> whenyee
howled upon your beds. Tee affemble your f elves for
come *nd wine, andrebell againft mee.
They then wanted Corneand Wine, &c. and
fought them ac G o d s hands $ but not mee the Lord
whom you had loft. Thou may eft /irtfcfalvation i
and deliverance from hell, out of the ftfength of n:
turallwifcdome,becaufeit is for thy good : and al~
fo being convinced of the ncceffity of faith and re-
pentance, to efcape hell, and obtainefalvation.
Men may thereupon goe farre in the performance
of many duties , and bee coriftam :a while in them,
and yet not feeke the Lords f dee in atlthefe : and then
the Lord regards them not. Take a thiefe that is ar-
raigned at the barre,he will cry earneftly for his life,
but yet he feeketh not the face oftheludgej.e.hc doth it
without love to the Iudge,but onely out of the love
of life : So wee may doe much to efcape hell,andto
attaine thelifeoppofitetoit, and yet all this while
not fake the pre fence of God, and thenG o d regards
it not. You find t his difpofition in your felves, and
_ K s fee
^
34
Offeeking Gods face.
Pfalra.*4.
fee it in others : If a man bee never fo obfervant of
any of you , and performe never fo many offices of
friendfliip to you, yet if a man can fay,hec loves me
not for all this y hee doth not prize mee , nor defire
my love and favour fo much for it felfe, but for his
owne ends $ in this cafe you care not for what hee
doth: So the Lord, hee knowes the heart and the
reines, and what thine end is, whether it bee com-
munion with his perfon immediately ,or thine owne
welfare meerely 3 and if fo, regards not thy hum-
bling thy felfe nor thy prayers. The promife you
fee is fufpended upon it : it is a diftinguifhing point,
and will feparate betweene the precious and the vile,
it is a marke fet upon Gods people alone : To fttkt
Gads face.
Wee will therefore further and more particular,
ly confider, what it is to fttkt Gods fact or frt/imt.
And there are three wayes to finde it out,
Firft by wfiat is here joyned with it, If they hum.
bit thtmftlvts y And fctkt my fact ■: and fo by confi-
dering the connexion that thefe two have together,
finde out what feeking of Gods face is. Now
there is a twofold humiliation wrought in men :
The one is , for that bittcrneffe and punifhment
that finne brings with it, and this never brings
forth either faithfull pray ers,or Stthing Gods fact.
But there is another kinde of humiliation/'which
hath a further ingredient in it , and that is the fight
of the foulenefle of finae, when God openetha
crevife of light to looke upon fin, nor only as that
which brings bitternefTe with it,butasthat,which
in it felfe is mod filthy and abominable, and by
that
Offetking Gods face.
that light it is made fuch in his account : f or it is one
thing to flee from the fting of the Serpent, an other
thing to hate the Serpent it felfe $ and fo to take heed
of the Wolfe , becaufe of his cruelty , and to hate
t he Wolfe it feife, are differing things. O ther crea-
tures may hate the properties and conditions of a
Wolfe 5 but a Lambe only hates the Wolfe it felfe.
Now with this latter kinde of humiliation there
goes and is con jun& with it an enlightning, where-
by God (hews to&manhisorwe glorious fwe, the
luftre whereof helpes him further to fee the foul-
neflc of finne. God by the fame light of the Spi-
rit, whereby hee fhewes a man theuglineffe offline,
difcovers withal his own excellencies,which makes
the finner thus humbled tofeekc his face , tofeeke
grace, as well as mercy • But other men either y?*
not Gods face at all, or onely fee his angry counte-
nance 5 onely thofc whom the Lord calletb effe<ftu-
ally, fee his graciou* face. Now hee to whom it is
hid and fees it not, feekesnotGodsface; for none
can feeke it, unlcffe they have feene it, and hee who
fees it onely as angry, flies from God $ but hee dif-
covers himfelfe to the truly humble , the fecrets of
the Lordarewithfuch,P/4/w.25.andfo/^ 15.1s.
/ call you notfervants, for theftrvam kneweth not what
his LorddoethMt I have call d you friends, for al things
I have heard of my Father, I havcinade knowne to you.
Hee reveales himfelfe to thofe who are already his
fiends, or to thofe hee is about to make his friends $
one of the firft things hee doth, is torevealehis face
to them i With men indeed , men are fii ft made
friends,and then fecrets are revealed $ but contrarily
_____ K4 with
235
i
n 6
Offeeking Gods face.
with God 5 hee reveales his fccrecs to us and his face,
that wee may be made friends with him , and then
wee grow into further acquaintance with him, and
they are therefore calM the fecrets of the Lord^bz-
caufc only revealed to the Saints. Servants indeed
fee what is done in the houfe 3 but there aremTany
things which their mafters reveale not to thern : and
fo may come herero the Houfe of God , and heare
whatisfpokenof God and C h r i s t , but yet
there are fome certaine fecrets that are hid from
chem,th it are told onely to the children, the fonnes
and daughters of God : The other hcareasmuch
andfeeas much,fortheoutfide,as Gods children doe,
yet the fecrets of things are hid from them , and a-
mong others, Gods face • and the excellencies there-
of are hid from them. This hce reveales ( as his o-
ther fecrets ) onely to thofe that feare him, and
this revealing it is a fpeciall worke of the Spirit. If
a man would fee the Sunnc, all the Starres in heaven
and torches in the earth could not helpe him to fee
it or (hew it to him', unleffe the Sunneit felfe fhines
and arifeth , and there come a light from the Sunne
it felfe, you cannot come to fee it j and fo all the
Angells of heaven and wits of men on earth, cannot
(hew you Gods face, unleffe hee opens the clouds
and reveales himfelfc by his owne Spirit, it will
not bee done ; which is therefore called the Spirit of
Revelation, Efhef.i.ij. by which God reveales his
fecrets to his children,when hee begins to call them
effe&ually , they fee him and none elfe ; wee make
knowne the Qo&rines about G o i> and Christ,
&c. to all aliteybut the Lord makes the difference,
V by
Offeeking Gods face.
by revealing himfelfe to one, and not unto another j
that which isfaidefpeciallyof thelewes 2 Cor. 3.
1 j,i 6. verfcs,and fo on, is in like manner applicable
to us all. The Lords/*** fliines, as CMofes face did,
verfe 15. and hee gives' the hew ledge of his glory in
the face of lefts* chrift in the miniftery of the word
every day ; but there is a vaile lies upon all mens
hearts, upon all but thofe whom the Lord calls,and
upon theirs alfo, till.heecalleththem , asuponthe
Iewes hearts, verfe 16. NevertheleJJe when they Jhaff
turne unto the Lord, the vaile frail bee taken away r and
untill then, Gods face cannot beefeene, as Mofes face
was notj and who fliall take away that vaile < The
Spirit of the Lord^ where the Spirit of the Lord is, there
is liberty , verfji7* and when he doth free us of that
vaile, then We behold the Glory of the Lord as in aglaffe
with open face, v.\%. that is, we fee the amiableneffe
of his face, the happinelTe of communion with him •
and when the light breakes through the cloudes
thus, and the Lord gives a glimpfe of himfelfe, then
they fee him, and never give over feeking his face,
moreand more, till they have found him : And be-
caufe that other fort I fpake of,if they fee him, they
yet fee but an angry face onely , and that makes
men flie from the Lord $ as wee fee in diftreffe, and
at death many will do any thing rather then goe to
God ; the y tremble at his prefence, and no way de-
fire it, as C^dam did not, but fled from it : and thus
would all doe, if no word were revealed. There-
fore the Spirit of revelation, takes away the vaile, and
breakes the cloudes,that hisowne Elcft may have a
glimpfe of his/*** ,. and the Spirit of adoption, who is
fern
w
a Cor, 4,
6.
1
•<-
'?*
Offeeking Gods face,
ohjett.
Anfo*
... i
(ent downe into their hearts, (hewes God as merci-
full, full of kindneffe and of love : they fee not one-
ly his face , but his face (hining in all gracious wil-
lingnefle to receive them : hce prefenteth him as a
loving father ready to admit of them, and graci-
oufly to forgive and receive them : They fee Cods
fice , that is , both his excellency , and beau-
tie , and alfo his love and gracioufneffe towards
them 5 and this make^^hermitelcehisprefenccand
reconciliation wjrft him, and never to bee at reft
without it, as Mofes^ Lord, wee will not ftirre a foot
without thy prefence, Exodus 34, 18. A right fui-
tor cares for nothing, butthelovcandprefenceof
the perfon fucd to : fo they defire nothing, canbee
content with nothing, but the prefenceof God,
communion with God , The light of hit count tn*nct.
The fecond thing whereby I exprefle what it is
to feeke Godsface^ is to feeke the ZWalone, as fcque-
ftred from punifhments and rewards, in his owne
perfon, as confidcred in himfelfe, in his Attributes,
in his holinefle and purity • fo as not to feeke the
things hee brings with him , but to feeke himfelfe,
and the things which are in him.
But you will fay , this is very hard , to kt afide
all refpeds to rewards and punifhments.
It is an error tothinke,thatyoumay not make
ufe of rewards and punishments : for,
Firft puniihments and the threatnings of the
Lord are the true objed of feare 5 and afaculty and
an habit may lawfully bee exeicifed about their
proper objeft ; and (o rewards arc the fubjed of de-
fire,and fo may lawfully be fought after anddefired.
The
Of/eeking Gods face.
The Lord himfelfe in Scripture, ufeth thefe mo
tives,of Iudgements on the one fide 3 and of rewards
on the other , and therefore wee may make ufe of
them to our ownc hearts j for to that end hath God
propounded them.
Therefore I willfetdowne two conclusions to
cleare this toyou , what ufe there may bee nude of
rewards andthreatnings.
1 Conclufion , the propounding of, and the re. I
fpc& unto rewards and puniftiments , is a good be-
ginning to draw us on, to [etketke Lords face : they
are a good introduction. A man that hath not as
yet feene Gods face , the feare of hell may caufe him
to reflet on his owne heart and wayes, and to bee
fenfible of the evill of them : and fo the happinefle
of heaven may draw him on : but all this whilehe
is but in beginning. ASpoufethat is confidering
with her felfe , whether fliee (hould marry fuch an
husband or no^beginneth toconfider at firft, what
fliee (hall bee without him,and what (hec (ball have
with him;(hee confiders him perhaps as one that
Will pay all herdebts,and make her honourable &c.
and yet it may be, yet (he confiders not the man all
this while, and yet thefeconfiderations are good
preparatives to draw her on, togiveentcrtainement
to him 3 but after converfe and acquaintance with the
perfon,(helikss theperfon himfelfe fo well,that (he
is content to have him, though (he (hould have no-
thing with him 5 and fo(hee gives her full aed free
confent to him, and the match comes to be made up
jbetweene them,out of true and fincere free love and
Hiking : So it is here, menbegin at firft toconfider
I: their
l ?9
y
140
:#
Offtekin^GodsJace^
thehowne mifery moft, and that if they fhouid ap-
ply themfclves to other things as remedies, they
fliould bee flill to feeke, for there is a vanity in all
things 3 and if to themfelves, that they cannot helpe
themfelves in trouble : therefore they judge they
mult goe to the mighty God, who is able to doe
more than all , to rid them out of mifery : and they
confider, that going to him they fliall have heaven
befides : and yet all this while they confider not the
Lords perfon^yct this confiderat ion makes way,
that Go Dand wee may meet and fpeake together $
ic brings our hearts to give way , that theLo r d
. may come to us ( that I may fo fpeake^ for before
we are not to be fpoken with) it caufeth us to attend
to him, tolooke upon him , to converfe with him,
to admit him as a fuitor, and to bee acquainted with
him , and whilft wee are thus converfing with him,
God reveales himfelfe $ and then being come to
the knowledge of him in himfelfe by that his fpeci*
all light fpoken of afore, wee love him for himfelfe $
then wee are willing to feeke his prefence, to feeke
him for our husband , though all other things w£W
removed from him. And now the match is made,
a nd no t till now , and then wee fo looke upon him,
that if all thofc other advantages were taken away,
wee fliould yet ftill love him, and not leave him for
all the world, and fo as if wee fhouid imagine hee
would give us nev: fo much , and yet with- draw
his face, wee could not bee at reft. Before, if a
man could but be affuted, he fliould not goto hell ,
and fliould have creatures and comforts about himj
it would bee enough to him. ; but now it is not fo.
Now
Offeeking Gods face.
Now if Gods countenance bee but clouded, if
any breach bee betwixt a man and God , hee cannot
reft till it bee made up , and hee fee his face againe.
Yet ftil-1 after the match is rnade,t here is a fecond
ufe of punifhmen:s and rewards 3 they arcufefull ,
not onely to bring us in , but to confirme us alfo in
our choife 5 they ferve both as an Introdu&ion, and
asanhelpe, when wee are come in, to confirme
us in our choice : As when a woman is married,
(hee having this husband , Iliveinanhoufe, well
furnifhed,. and I have many conveniences. 1 enjoy
not onely my husbands perfon , but with many ad-
ditions. So it is with us, though the Lo r Dal ope
beefufficient reward 5 fo as if wee had nothing elfe,
wee would never goe backe of our choice, yet wee
having many good things with him 3 it helpeth us
in our love to him ,. and confirmes us in our choife :
Fhefe are then good additions , but not good jprin- j
ciples and foundations 5 and encourage us much if
added , and put to feeke the Loan for himfelfe , as
the principall. So then as ciphers added to figures,
they helpe to make the number greater, though if
they ftand alone, they are nothing . fothefe; and
though they be not good leaders, yet they are good
followers : They are as a good wind , that fills the
failes, and fets the Ship forward with the greater
(peed, when the rudder is once fet right , tofteere
to God alone.
The third thing whereby I explaine what is
meant by feeking Gods face , is to feeke ALordj
fwfeme in oppofition toamansfelfe, when a man
doth it with deniall of himfelfe, not ferving his
owne
V
141
2 Com ,
— * >
1
141
Offeeking God* face.
Objeft.
K^tnfr
owne ends injecting the Lord, but gives up himfelfe
co the Lord alone . In all things an unregeneratc
man doth not know the Lord, is not acquainted
with him, and therefore will not preferre the Lord
to himfelfc : but a regenerate man that knowes him
reckoneth all things,as life, liberty, riches &c . but
as drofle and dung, fo hee may enjoy the Lord : hee
hath fet up the Lord for his God, in his heart, and
defires not to ftand upon his owne bottome $ and
therefore when the Lord comes into competition
wkh himfelfe, and the matter is betwixt God and
his credit, &e. hee is willing to deny himfelfe.
But here the great obje&ion is, how it is poflible
for a man , not to fceke his owne happinefTe, fafcty
and advantage?
This troubles many, and makes them think their
fincerity but hypocrifie, and may put a fcrupleinto
the beft : I will therefore cleare this for their fakes
whofe hearts are upright, as alfo to exclude thofc
whofe hearts are not found.
The anfwer (lands upon thefe two points.
Firft , it is true that a man may feeke and love
himfelfe , and defire his owne happinefTe , yea and
all hisa&ions may take their rife from thence 5 fo as
to bee moved in fitting the Lo r d, in doing what he
doth with a refpeft to his own good and fafety,and
that this is fo, take thefe reafons.
Becaufe God hath commanded it, for hee bids
us live 0ur neighbour a* our [elves : where it is taken
for granted , that wee muft love our felves, becaufe
loving our felves is made the frima menfura , the
rule of loving our neighbour. Now to love a
mans
Offeeking Gods face.
mans felfe, what is ic but to feeke a mans owne
good ?
A man is commanded not to kill himfelfe, or to
hurt himfelfe , and by the rule of contraries hce is
thereby commanded to feeke the prefervation of
himfelfe, and his owne good : For as when we ex-
pound thecommandement Tboujhalt not kill, as fup-
pofe thy neighbour , wee fay it includes this affirma-
tive command, thou (hale feeke the good of thy
neighbour 3 fo when wee expound it of our felves,
wee are to underftand it as noconely forbidding us
to deftroy our felves, but as commanding to pre-
ferve our felves, and to feeke our owne fafety.
It is impoffible for the creature, not to will its
owne happinefTe ;the Lord doth not command that
which is fimply impoffible even to pure nature : but
it is the nature of everything that hath an appetite,
appetere bomm fibi , to defire that which is good for
itfelfe.
Selfe-love is a plant of Gods owne planting;
and therefore not to bee rooted up : God did put
it into us all , for it is the nature of every thing to do
fo, and opus nature ettoput author is patura.
Many mo; ives which the Scripture ufeth are ta-
ken from felfc-love , as that of Ch r i $ t 3 fi&re him
that can caft both body and foule into hell : Andfo
when it promifeth us a Ktngdome. The Scrip-
ture deales with men by working upon this princi-
ple j and by arguments taken from our felves. This
is the care which the holy Ghoft takes hold of, and
leadcs a manintothewayes of peace by, and wee
i muft not pluck off this eare.
• The
H?
i i
t.
n
144
Offeeking Gods face.
£**B.
\Anfa<
The fecond part of the anfvver is , that yet not-
withftanding, wee may and ought ufiekc the Lord
in oppofitionto our feives, that is, when God and
our feives come into competition , thecommande-
ment comes in oppofition with our feives $ the
cafe being fuch as if wee obey God , wee hurt our
feives \ then wee mud prefcrre God and hiscom-
mandementsto our feives.
But you will aske , how can this ftand with the
former 5 that a man fhould make his owne good the
rife of his anions, and yet in his anions oppofe
himfelfe I
When oncea man is perfwaded, that even to de-
ftroy himfelfe is the beft way to provide for him-
felfe,and that to !et himfelfe goe , and his credit and
life,and give up all to God,is that whereby he (hall
put himielfe into a better condition 5 whenamanis
perfwaded of this , then you fee both doe ftand to-
1 gcther. And wee never doe exhort a man tofieke
God in oppofition to himfelfe, but when it is beft for
him fo to doe, not to give himfelfe up to any thing
thatfhallbecanimmediatehiir.ttobim ; but when
otherwife it would bee worfe for him,and when let
ting himfelfe goe is the next way to happineffe 5
and then a man may bee exhorted to it, when hec
(ball bee perfwaded that his good is contained in
God more than in himfelfe 5 as wee fay the being of
an accident is more in the fubjed than it felfe ; foas
take away the fubjedt, andtheveryfeparationisa
deftn&ion to it : So it is with the creature which
hath no bottome of i t felfe,fo as the f eparation of it
from God is the deftru&ion of it,as on the contrary
the
Of ff eking Gods face.
H5
the keeping of it clcfeunto God, though in a cafe
that feemes to bee the ruine of it , is its happinefTe j
and perfe&ion. As for example, when Abraham
(hould have deftroyed his fonne by offering him up ? j
hce thought hce fhould not lofe by it, nor J/aac \
neither: he thought with himfelfe, God hath com- [
manded me to doir, and 1 never yet loft by keeping |
any commandement bee gave mee ; Godisabietoj
raife him up againe. I never yet was a lofcr by him, j
and on the contrary Ifhall.beefuretobeealoier, j
and my fonne alfo if I doe it not. Ic is indeed im- j
pofTibkjthat if a man fhould fimply bee alofer,that '
hce fhould doe thus $ but when hee confiders that
though hee bee deftroyed at prefent , yet hee be-
lieves it will bee for his good 5 and fo rt will bee in-
deed : As take a bearoe of the Sunne , the way to
preferveit, isnottokeepeitbyitfelfe, the being
of it depends upon the Sunne 5 take the Sunnc away,
and it perifheth for ever : but yetthorgh it fhould
cometobeobfciired, and fo cut off for a while, yet
becaufethe Sunnc remaines ftill,therefore when the
Sunne fhines forth againe,it will be renewed againe.
Such a thing is thc~ creature being compared with
God. If you would prefefve the creature ink
felfe, it is impoffible for it toftand; like aglafTe
without a bottome, it muft fall and breake. When
therefore this is confidered by a man, then hce will
fay , I will bee content to deny my feltY, and feeke
the L o r d, when my felfc comes inro competition
with any commandement of his. And let not this
feeme ftrange to you , that thebeft way to make a
mans felfe happy, is to refigne up himfelfe to the
L utmoft \
146
Of Jetting Gods face.
utmoft toglorifie God. You fee in common expe-
rience that take a corne that is fallen into the
ground: if it centime whole, if perijheth • but if it die,
it brings forth an hundred fold. I Cor. 15.36. That
which thou fowefi^ fayes theApoftie, is not quickned^
except it dye. The Apoftle there fpeakes it of the
rcfurre&ion : but we may truly apply it to the rc-
furre&ion of a (inner here ; that except a man die,
thit is, bee willing to let all hee hath goe , and to
expofe himfelfe to what the Lord (hall put upon
him, that heeperifheth indeed; but if heedk, then
hce is q jickned , heefhill bee again? by it ; even in
this life heihail have an hundred fold. And when
this is confideredof throughly by am in, hce will
eafily fecke Gods face with negled of himfelfe.
Aid that thus when ever a man fuffers any thing for
a good confeience in obedience to God,ic is the beft
way to provide for himfelfe 5 that this I fay , is not
a mere notion > may appearc by comparing thofe
places together; thefmtwhercitisfaid, Thonjhalt
love thy neighbour as thyfilfe , and thtufiralt love Cod
above all) even above thy felfe-, andwithitalfo that
other,D*/*Mo.i3,i4t Thou /halt keepe the command-
ments of the Lord, which 1 commandthee^ for thy good.
Now put both together: this is Gods commande-
ment, to love God above thyfclfe; and all the
commandemems are given for thy wealth , for thy
good , therefore this amongft the reft. And there-
fore denying our felves 3 when God and our felves
come into competition, is the beft way to provide
for our felves: therefore fet itdownefor a conclufi-
on, that to have God alone 3 and to fecke his face
thus
Of fee king Gods face.
thus, is your happinefTe. The end of every thing is
the perfe&ion ofit 5 now God is the end of the crea-
ture, and therefore to get him , is to get thy perfe-
dionandhappineffe. Againe, wee have all from
him 3 as the branch hath all from the roote s and
therefore as the way for the branch to keepe life in
it feife, is to keepe clofe to the roote 5 and when it is
broken off it dies , fo wee fo long as wee cleave to
and feeke the Lord, weearepreferved. And this
was the ground which all the Saints went upon
in their Offerings , both of perfection and death 5
and this was the cafe of Mefts and Paul , when the
one wiflied himfclfe rafed out of the booke of life,
and iWtobceaccurfedfrom Ch r 1 s t ; that is,
faith Saint Paul, if this bee for Gods glory, and the
good of his Church 5 let mee perifh. In which
though they feemed to imply their immediate de-
ftru&ion, yet they knew what was ultimately beft
for themfelvcs.
And this isall the difference betweene a carnall
man , and one to whom .God hath revealed him-
felfc 5 they both agree in this, they both love them-
fclves, and feeke their owne happinefTe $ but they
differ in this , that they feeke it in a different way 5
the one in the Lord , but a carnall manfeekesit
inhimfelfe and the creatures: AgodJy manisfo
perfwaded of God, that hee feekes him, and cares
not what hee lofeth to gaine him $ but another
man, whenhee is told of an invifible God, hee will
not truft to things unfeene^ the things hee fees hee
will reft upon, and fo feekes for an happinefTe with-
in his owne compaffcj and therefore when himfelfe
L 2 comes
H7
I
148
$±*h
Offetking Gods face.
^Anfw:
comes in competition with the Lord, he lets the
Lord goe.
But then another queft'on comes to be anfwer-
ed, how thefe two fliould likewifeftand together 5
to fceke the prefervation of a mans felfe, and yet to
expofe himftlfe to deftru&ion, as CMofes and Saint
Paul did.
For anfwer, you muft know, that in every rege-
nerate man theie are twofehes.
That common nature, that is in every man (in
which the principle is rooted; to love a mans felfe)
hath two biafes 5 the one Sp:rit which leades to Go J,
theother flefh : and thefe two in this common na-
ture makes two feverall/2r/w. By the firft a man
is canied to (eeke the Lord, by the other to feeke
himfelfe immediately and in the firft place •> and
thefe two are reckoned two feveraH fives in Scrip-
ture^ and fo expreflcd to us : firft, fle(h and corrup-
t ion is called a man felf e, 2 Cor. 4.5. we prea , b not
eur felves, but chrtfi, that is, for our Ovvncglory,
which he calls himfelfe, becaufe men ufe to reckon
it as themfelves . So 2 Cor. 12.2,5. * knew a man
in Chnft, &c, caught up into the third heavens ; of
fuchan one I wi II glory, but of m) felfe I will not glory •
by felfe, he meanes either the corruption which
was in him, but there was fomething elfe in him,
which he reckons as another man from this felfe,
amanincbrifty of fuchamanlwillrejoyce, that
is, of my regenerate part, which is a New Creature
in drift, but not of my felfe, that is, my flefh and
corruptions I will not rejoyce, or of the regenerate
felfe neither, as of it felfe, but asitisinChrift,
which
Offeeking Gods face
49
which is another exprcflion, and this corruption is
called a mans felfe, becaufeit isfpread over the
whole man, as the forme through the whole mat-
ter, and a man will not part with it, but fights a-
gainft every thing,fightsagainft it as if it were him-
fclfc.
And fecondly, that the other regenerate part is
called a mans felfe, which a godly man reckons fo
rather then the other, wc have an exprefle placefor
it, Row. 7. It is not /, but finne that dwells in mee 7
that is, not the regenerate part which I account my
felfe, but finne which I account but an inmate 5
dwelling within my roofe ; which yet is called a
mans felfe, for the like reafon aforefaid, becaufe
fpread over the whole man 5 and now it is eafie to
conceive, how the prefervation of himfelfe may
ftand, with expofing himfelfe to deftrudion, and
how a man may feeke the Lord in oppofitioh to
himfelfe.
In that which the flefli defires, a man is bound
not to feeke himfelfe, that is, not that felfe, but yet
he may feeke the good of his other felfe, and feeke
the Lord too, for Gods will and it areunifons, and
he may be faid U feeke Cods face alone, though he
feckes the defire of that felfe : for there is no dif-
ference, no opposition betweene them 5 and like-
wife that regenerate felfe may feeke him in oppofi-
tion to that other felfe, that is } what it defires,when
it defires amiffc (for all thofe defires which are a-
miffe arc from that flcflily felfcj and fo we muft not
defire what our felves would defire, but deftroy it,
and the defires of it, and feeke the Lord in oppofi-
L 3 tion
tt-it. It 11 o— mmmaaum max m a
150
Offetking Gods face.
Ruf.
tion to ir, which tends to the prcfervationofour
regenerate felfe, and proves fo in the end.
So then to feeke Gods face contains thefe three
things in it.
Firft, to hive his face revealed to yoa, and co fee
him as a father.
To feeke him as fequeftred from punishments
and rewards.
To fecke him alone in oppofirion to your
felves.
And that all this ought to be done, we will give
you one reafon, and fo come to the ufes.
And that reafon is drawne from the holineflfe of
the Lord, Efay 6. 3. One Anrellcryed to another^
hoty^ holy, holy is the Lord of Hojts ; the whole earth is
full of his Glory : this T^dymv was the proclamati-
on of Angtls, and that upon this occafion. The
Lord fends Efay the Prophetto pronounce a Iudge-
ment to his people, and that a great one, the rejecti-
on of the Iewes, and at the fame time the ^dngels
are fent to proclame Gods holineflfe : now holi-
neflfe is the appropriation of a thing to the Lords
ufe 3 and a fequeftration of it from common ufe : and
fo the holineflTe of God himfelfc ( which is the rule
of all other holineflfe) is an appropriation of his
anions to himfelfe, as his end : he is then faid to be
holy, when he doth things for him felfe, therefore
being aboat to do fo great a worke peculiarly for
himfelfe and his glory, as when he would deftroy
his owne people, and deftroy Kingdomesforhis
owne beft advantage and ends, the glory of him-
felfe, then he lets them know this as the only rea-
. fon,
Offeeking Gods face.
fon,becaufeheisholyj for ifhefhouldnot refpcft
himfelfe, hee (hould not be holy. So Rom. 11.33.
to the end. The Apoftle having fpoken of this re-
jection hereprophecied, concludes with this 5 His
lodgements are unfearchable? and his w ales paft find-
ing out, &c. of him, andto him, and through him art
all things, and to him bee glory for ever. As if he
(hould have faid, God hath done all this, but I
know not the reafon of it, nor any one elfe ; onely
God is for himfelfe, for he being of no caufe but
himfelfe, therefore he may do all for himfelfe: if
he were of another, he might doe all for another,
yea elfe he were not holy. Now if this be Gods
holinefle, then the holinefle of man, is to do all for
God s which he is therefore to doe, becaufc he is of
another caufe above himfelfe, and therefore is to
feeke another end above himfelfe, namely , the
Lord 5 and then he is faid to be holy, when he hath
no eye to himfelfe, but to God, when in his recrea-
tions, the ufe of riches, &c and in his whole courfc j
he hath this eye and ay me at God, and not him-
felfe. .,■>,,■,
The nature of holinefle is exprefTed in two
things : Fir ft, inpurenefle : Secondly, fequeftration
to God 5 fo that holinefle, purity >andchaftity are
much alike as it were, as there is alfo much affinity
between the Greek words lym and dyvU : Ghaftity
in a Wife ftands in keeping dole to her husband 5
and being fequeftrcd from all other * and Gods ho-
linefle confifts, firft in the pureneffe of his nature,
and iecondly in a fequeftration ofall things to him-
felfe: Now our holinefle is not fo, but wee being
_ L 4 of
I**
r
IJZ
Offeeking Gods face.
of another caufe , wee muft doe all for another
end •, our holinefle (lands therefore in giving up our
feivestothe Lord: therefore faycs Efay, Sanftijie
the Lord, and make him your dread ; as if he had faid,
if you make any thing elfe your dread, y 6u doe not
fanftifie the Lord. What he fayes of fearers true of
all other affc&ions, and a&ions : holinefle dedicates
all unto the Lord : and fome a&ions are holy for
the fubftance of them, as Prayer , keeping the
Lords day, &c. and allfuch immediate duties of his
worfliip, fome by putting a right end upon them;
and fo all a&ions may be holy of what kind foc-
ver, as recreations 3 which arc common a<5tions,and
eating and drinking, all which when done to the
Lord,doe become holy. It is the nature of morall
anions to take their fpecification from their cir.
cumftances, efpecially their end, more then from
the fubftance it lelfe : and fo all fuch common ani-
ons may bee holy to the L o r d, and fo that
place of Saint Peter is to be undcrftood, be holy in all
manner of conversation^ i Vet* i . in all the turnings
of your lives, even in common a&ions, this being
the nature of holinefle inthegenerall, both as in
God and in ourafiions.
There is a double holinefle required in every
man.
A giving up a mans felf e to the Lord , as 2 cor.
8 . 5 . They firft (it is faid) gave themfelves ttf to the
Lord. To give a mans felfe up as a Sacrifice to the
Lord, that is, the holinefle of a man 5 and when any
thing is facrificed, it is given up to the ufe of that
Lord, to whom it is facrificed.
The
Offeeking Gods face.
The fccond is a giving up all things with him -
felfe, his underftanding, will, thoughts, aflf e&ions,
life, liberty, credit, goods, all his power, might,
whereby he is able to doe any thing, to refigne all
thefe to the Lord , and by this he fan<3ifies the
Lord s and thisistheholinefTeofamantodoeall
for the Lord onely. So that the reafonis-ekare;
let a man doe whit h: will, keepe the Sabbath,
pray , &c. If there be not this holinefTc in his heart,,
all his labour is loft, as you all grant 5 for without
holinejfc no man JhAli fee God. N ow it is not holy,
except it be given up to the Lord alone, excluding
himfclfe and the creature*
Is all our labour loft,except we feeke Gods face,
though otherwife a man goe never fofarre i then
there is great reafon, to examine our felves, whe-
ther wefecietbe Lord fox himfelfe or no 5 for other-
wife, all your labour is loft, for then you doe not
fet up God for your God in your hearts, but fome-
thing elfe, namely, that which you feeke befides
him • asin marriage we fay, when a man marries a
woman, not out of love to her per (on, but for
riches s that he marries not the woman, but her
wealth, fo it is here.
And then fecondly, you will never hold out
in feeking the Lord j and if you doe not hold out,
then all your labour will be loft, Ezek. 18. though
a man hath beene righteous all his dayes ; yet if he
fall from God, all his righteoufnefle (hall be for-
gotten : and fuch a man as feekes not the Lord for
himfelfe, will fall away, as appearcs by that, Hof.
7. 16. They returne, butmttothemft High : they
are
'53
rfi
154
Of Peeking Gods face*
\
are like a deceit full bowe ; that is, when a man
turnes to the Lord, but not for himfelfe, he will re-
turne againe, and ftart afide like a broken bowe;
for if he attaine thofe ends for which he fought
the hordes pecking is at an end. See this in Aina-
ziab, 2 chron. 25. he went farre in obedience, but
yet he did not peckcthe Lordin it 5 he was content
to lofe an hundred talents, and to fend backe the
Ifraclites he had hired therewith (which was fuch
a triall as even a good man might have failed in it )
yet he did not feeke the Lordinihis, hewasper-
fwaded, that if he had taken the Israelite* along I
, with him,he fhould have loft the battel!,which was
hischiefeftendinthnt aftion 5 he beleeved the Pro-
phet fo farre, and fo fought his fafety alone, and
becaufe he fought not the Lord, therefore he held
not out 5 but when he was put to other tryalls, to
new temptations, and faw another worftiip, it plea-
fed him, and he left the Lord 3 and fiarted afide like
a broken bowe : as a bowe that is rotten (chough o-
thctyvife faire) when an arrow is drawne to the
head 5 and fo many brought up in good families,
when they come into new company, and tryalls,
they fall away, becaufe they fought not the Lord
himfelfe.
If you doe not Peeke the Lord for himfelfe, you
doe not love him, and then all your labour is loft :
for all the promifes are made to thofe that love
God, Cant. 1 . the two firft verfes, Becaufe of the /V
vour of thy oyntments 5 thy name is as oyntment fox-
red forth, therefore doe the Virgins love thee, that is 3
rake thofe which doe much for the Lord, as much
a<
^
Of faking Gods face.
as another doth, though fuch a a\ m dorh carry the
fiire femblance of a Spoufo yet all rhis he doth
comes from the affe&ion of an harlot. The virgins,
they love thee. The Virgins love his perfon, love
him for his names fake 4 the per fonall beauty thit is
in him, and for the fveetneffe of his love, verfc 5 .
Thy love is better then nine.
This poy nt well under ftood will co me in am ong
you as a meffenger from the King of Kmgs, to all
you of the bedchamber of the Bridegroome, ma-
king this inquiry ,do you love him? arc you harlots
or Virgins i and will make every one to con(ider,to
what end have I done all, have I knowne the Lord,
and beene acquainted with him < have / fought Cods
fae'm all that I have done?
But men will be ready to fay, we docfeekethe
Lords face. Therefore I will give you rules to di-
ftinguifti, and to helpe men to difceinc whether
they feeke the Lord or no.
Confider what opinion thou haft of thy felfe.
Every man that is regenerate, at his regeneration
changeth his opinion of himfelfe, as Saint Pdul t
Rom. j. It is no longer I, hut finne. Before he was
regenerate, finne was himfelfe 5 but now there was
a new Lord come into the houfe,thatrenewed-felfe 3
the regenerate part 5 and that which before, was
wholly himfelfe, henow fpeakes of as one crept in,
as of an inmate, that (hould not be there. Now if
thou reckoned the regenerate part thy felfe, then
thou haft fought the Lords prefence : for that part
is thereby ftrengthened. The perfe&ion of this
felfe ftands in conjunction with the Lord, and fo
feekes
155
Mlc
1.
L
r
"^
t 5 6
Offeeking Gods face.
Sffft.
/ato /;/'** 5 if not, but thou accoumeft flefli in rhec j
thy felfe, it is impoflible thou fhouldeft/tffa God
aright, for God and it arc contraries: A regenerate;
man fays, let me have God, and what ever I Iofe,
whether life, liberty, yet my felfe is fafe ; he con-
siders ftill chiefly, whether doth this tend to the
fafety of my felfc or no i and though he is content,
and would have the out ward man do well too ; as
if I baveafairehoufetodwellin, I would have it
fafe 5 yet if ic be fet on fire, it is no great matter, fo
long as my felfe is kept fafe. Take a man who
hath cloathes on, if he can keep his cloathes whole,
it is well i but if they be rent,he cares not,fo his bo-
dy be fafe 5 fo where thea-egenerateparcis The
felfe, if the outward man can be kept fafe,it is well,
he had rather have it fo 3 but however fo the rege-
nerate part be fafe,. he cares not much 5 for he ac-
counts it but as the renting of his cloathes : but take
another man, that as yet is no other then he was
borne at firft, into whom no new man is come te
dwell, he thinkes thus with himfelfe, furelmuft
not deftroy my felfe 5 I would keepe a good con-
science, but not fo as to deftroy my felfe 5 and it is
impoflible that what a man reckons himfelfe, he
(hould fiffer to be deftroy ed : therefore when dis-
credit, imprifonment, &c. comes, all thefe are
reckoned wounds given to himfelfe, he lets God
goe to defend and fave himfelfe harmeleffe. All
this difference comes from the difference of opi-
nion, that a man hath of what is himfelfe.
But how ihall I know what opinion I have of my
felfe i
Confider
Offeeking Gods face.
*57
Confidcr wherein thou defireft to excell, all
things defire ro have that excellency, which is
proper to themfelves 5 every creature defires to
build up it felfe. If therefore thou defireft to ex-
cell in things that belong to the outward man, to
build up thy felfe in learning, credit and wealth, 1
and outward conveniences, then thy outward man
and flefh is thy felfe : but ifthoufeekeft an inward
excellency, not caring for mans day,but feeking to
havethepratfe of God,thecomfo«t of a good con-
fcience, and affurance of falvarion $ then ic is a figne
thou reckoned the inward man thy felfe.
Confider where thou laieft up thy treafure :
docd thou lay it up in the regenerate part, and en-
deavoureft to make that richer, and every day car-
ried fomething into that cheft t then thou counted
that thy felfe : for where the tredfure #, there the
heart is alfo. When a man (hill be thus affe&ed,
that though he hath troubles abroad in the world,
and decayes in eftate, as in health, yet fo long as he
find his regenerate part fafe,and thriving,and land-
ing in good tearmes with God, heapplaudeshim
felfe. As a man when his houfe is broke open, he
prefently runstohischeft,whcrehis chiefe treafure
lyes, and if that be fafe, hethinkesalliswellrbut
if thou laieft up thy treafure in the outward man,an
heape of outward things ; fo as when thefe things •
aregcme,thou reckoned thy felfe undone : itiscer-
taine, thou makeft that thy felfe. This was the
cafe of Haman^ Nabd and Achitofhel, &c. and of
all carnall men, whofe hearts muft needs finke,
when outward things leaves them, or if they be
- Put
Artfw.i
I
i,S
OffteKwg Gods face^
\
Reaf.
2.
put into the feare of the loffe of their lives and
goods : but another man is like to grapes which
have wine in them put into the wine-preflc ; what
chough the skin and huskeperifli i yet the wine is
faved. So is ic wich the Saints in perfection ; their
inward man is (till faved, they lofebut their husks:
but when a man hath nothing in him but flefh and
an outward man, then when rhefe perifh,ali he hath
is loft, and himfelfe wich them. It is good there-
fore to try your feives what opinion you have
of your feives before ill times come, that you
may fee whether you have that in you which
will not then perifh, but be kept fafe and fuftaine
you ; and thereby alfo you (hall know whether
youfeekethe Lords face or no.
Second rule is, confider, what it is you make
your utmoft end 5 we are now upon a poynt that
admits of very narrow differences, for as we have
faid,a man may performe many duties, go therein
as i arre as another, and yet lofe all his labour, and
all becaufe he feekes not the Lords prefence. And
the tryall of that lyeth efpecially upon this, what
you make your utmoft end t for though the ani-
ons be good, yet if the end be your feives, or Gods
glory be made by you, but as a bridge, all islofh
Now that you may not miftake here, you muft
know;, there is a double end ; the one of the worke^
the other of the workemm : now the end of the voorke
itfelfe,maybegood, even in hypocrites : the acti-
on being in it felfe a holy a&ion ordintbile infe, and
tending to Gods fervicc 5 whenyettheendof the
workeman is not the Lord, buthimfclfe, this diffe-
rence
Offeeking Gods face.
rcnce runnes along through all a&ions. Two men
chat goe together in the fame way, may have a dif-
ferent journeys end, Zach.7. hefpeakingbothof
theFeaftsandFaftsof thelewes (-wo as holy du
ties as any other) verfe 5,6,7. fays, butdidyee
them At all to me (fays God) but to retarne out of
Captivity t So Hof. 10. 1. there was much fruit
found in ifrael, yet becaufe they brought it forth to
thtmftlves^ not to the Lord, therefore ifr ad is called
an empty Vine. A carnall man and a regenerate man
differ mainely, in this; that a carnall man, when
he is to doe any thing, aske what good will this
bring to me < whar profit, what credit ftiall I have
by doing it C if none, he layes it afide : but a godly ]
man (fofarreasheisgodlyj askeththis queition,
whether it is commanded by God i is it for his
glory and advantage * When therefore thou com
meft to preach the Gofpell or ftudieft, confider
thine end, whether for God or no? confider alfo
what thy end is in thy trade, oranycivilladion,
and judge by that*
But is a man bound to feeke God in every thing?
may he have norefpeft tohimfelfe?
The end rnuft ftill be better then that which
tends to it : and that therefore which is the chiefeft
good muft be the chiefeft end j and unleffe thou
makeft God better then all things elfe, thoudocft
not make him thy end, nor thy God. Againe the
end commands all, is moftperfeft, andcompre
hends all the reft, and that alfo is proper to the
Lord alone, this cannot bee faid of any man
or creature, and therefore God alone is to be made
thy end. But
m*
Afffrv.
i6o
gutil.
i^/[nfr\
w,
Offeeking Gods face.
£«eft.
But may not a maa make his owne happinefle
his end, and doe what hee doth for his owne per-
fection i
A man may and al wayes doth fo, and that upon
neceflry, as hath beene faid ; onely this, there is a
do^ ble end ; the one is the thing ic fclfe which a man
makes his end, the o:her is the benefit or fruit com -
meth by the attaining ic. So that happinefle is that
i weetneffe, that followes all ends, even as the flia-
dow doth the body ; fothenthequeftionis, what
that thing is, which thou feekeft this happinefle
from,for that is it which is thy mainc end ; whether
docft tbou think thou canft make thy felf happy by I
thofe riches andpleafures which for thy fclfe thou
aymeft at i or doeft thou looke for all thy happi-
nefle from the Lord alone * That which a man
lookes for his happinefle from, that a man makes
his chief eft end ; if from God, then a man makes
God his utmoft end, fo as his owne happinefle is but
the fruit that arifcth out and accompanies his feek-
inghim.
But may not a man provide for himfelfe t
True, but thus ; whereas all that a mans mindc
is to bee taken up about , is either worke or wages ,
if it be worke, thou muft doe it to God alone whofe
fervant thou art; if it bee matter of wages fas are
the things belonging to thy name, eftate) thefein
like manner thou art to looke for from Goda-
lone. All a mans imployment is taken up either in
doing all for God, or receiving all from God : and
if any man were a perfect fervancto another man>he
then ought to have an eye only to his Matter in mar-
rer
^
Offeeking Gods face.
ter of workc and to no other, and alfo to take vvha
wages his mafler will allow him for that woike,
and no other -> hce ought to refolvc all in; o his ma-
tter : But no creature is a perfed fervant unto ano-
ther creature 9 but wee are fo to God, and there,
fore wee ought both to doe all the worke wee doe
for God, and alfo for matter of wages, to take all
from him, and to depend upon his providence, fo
that this provifion for a man is but to caft a mans
felf uponthe Lord. It being not our work to provide
for our felves,but the Lords y [etu$ doallforhim,and
it belongs to him to give us wages,and he wil do it.
But may not a man in his anions have an eye to
God, and himfelfealfo ?
For anfwer to this , looke to that place Mat. 6 .
23,23. The light eft be body is the eye • if there fore the
eye bee [ingle \ thy whole body f\)aU bee full of light. It
is a Jingle eye, which lookes on a (ingle object, upon
one obje& onely 5 and therefore then a man is faid
to have a fingle eye, when he lookes upon the Lord
alone, when nothing elfe is made his God; hec
lookes not on riches , nor nothing elfc as his God :
and then aUthebody is light, that is, all the converfa
tion is good, and hee fees whither hee goes $ but
if theejebeeevM, that is, by the rule of oppofition,
if it bee double 5 (for that is a rule of interpreting
Scripture to open the meaning of phrafesby what
is oppofed to them,) i^i double eye is a wicked eye,
that is, if it bee partly fet upon G o p , partly on
a mans felf e, it is wicked < And fo Saint lames hath
it, hee calls fuchan one a double minded wan , who is
unit Alt in aII his wayes. When a man hath partly
M an
161
suafi.
i ^
\6i
Offetkihg Gods face.
Objetl*
SOfft.
RuUi.
an eye to the world and himfelfe, partly to G o * ,
hee is as one diftra&cdbetweene two wayes; hee
knowes not which to take, he is unfltble like a drun-
ken man that daggers in all hee doth, being now on
one fide, now for G o d : and now on another fide,
for himfelfe : and fohis whoUbodj is duke, that is,
his whole converfation is wicked, as being out of
his way 5 hee fees no: a right path to walkc in, hee
hath not a right fcope whither he fhould tend, hee
is not able to fee a right objeft, but goes hither and
thither, from one thing to another, is unliable in all
his wayes.
. But you will fay , the holieft man that is hath
fome eye to himfelfe in his a&ions.
It is one thing, when a man hath chofenthe
L o r d as his end, and that way that leadc s to him,
though hee wavers in it , and miffech fomewhat of
theevenneffe of his wayes, and hath falls in it $ and
another thing, fobediftra&ed betweenetwo ways,
fometimes choofing one way, fometimes another >
as a carnall man doth. One that is refolved to goe
in this way though with much uncvenneffc may fall
and have many irlftakesinthreway, hee -may have
too many lookings to himfelfe, butyet hee hath
chofen the L o r d and followes him, and this is the
•difference betwecne him and the other who hath
two wayes, andisdiftra&edbetweencthem.
Buc now the maine queftion is , how fhall wee
knowwhetherwemaketheLo r d our utmoflend
or no «*
There are thefe rules may hclpe you in it.
The utmoft end gives rules to a mans whole life;
all
"
Offeeking Gods face.
all other ends doe it but in particular a&ions, and
but at fuch and fuch a time, becaufcthey ate but
particular ends: but the utmoft end doth command
all in a man, all his wayesandadtions j therefore
then thou makeft the L o r d thy utmoft end, when
in all thy anions whether publike and private, thou
looked to the L o r d ; and in whatfoever a man
doth , in all thofe refpe&s and relations hce {lands
whether hee be aMjgiftratcoraprivateman,
in
whether they be bufineflesor recreations, if G o d
bee a mans end, his eye will ftill bee upon the Lord
in all : Now hee that doth not make God thus his
utmoft end,may finde that hee hath fome fecret by-
wayes of his owne , fome fecret motions differing
and contrary to God,whercin hee goes, (as the pla-
nets that have a motion of their owne ) though it
is not open to the world,unknownc perhaps to him*
felfc , or not knowne at all times 5 but the utmoft
end commands all, and leaves nothing out, but the
lcaft a&ion is fub je& to it.
The utmoft end limits all the mcanes , and fcts
them their bounds, but is not bounded it felfc by
any : finis frefcribit media, fed ipfifim n$n fr&fcribitur.
k fayes , thus farre you (hall goe , and no further j j
but there are no limits fet to the end it fclfe : As the '
mafter- builder appoints every man his worke ; and
they goefo farre as hee appoints them, and no fur-
ther 5 as if health bee a mans end, it fets limits to all
the meanesheeufeth, to meat, and drink, and phy-
ficke: Looke what condaceth to that end, he takes
fo much and no more. But there'are no limLs fet ,
o health it felfe, hee can never have too much of J
M % health. 1
t*5
k
2 Rule,
r
3 Rule.
Offttking Gods face.
4 Rule.
health. So then confider what it is gives bounds to
thy courfe, that thou fayeft when thou art come to
fucha pitch, thusfarrcwilllgoe, and no further :
hee that maketh himfelfe his end, will bee Cure to
have an holineffe of fuch limits as (hall not lofe him
his great friends nor his eftate $ he will goe fo farre
till it come to hurt himfelfe 5 himfelfe being his
end. Therefore hee limitshis holineffe, hee ftayes
in fuch a pitch or gives over,but if God bee his end,
he thinkes hee can never have enough of God and of
holineffe.and though hisa&ionsof holineffe and for
wardneffe therein over-runne his credir, overthrow
his eftate, yet hee cares not, for it is not his end to
preferve himfelfe,or that which belongs to himfclf.
Thou (halt know thy utmoft end, by a fecret
fence which accompanies every a£ion thou doeft :
if thou narrowly lookeft to it, for that is the diffe-
rence betweene man and other creatures ; that a
man can looke backe to his owne a&ions, fo that if
thou wouldeft aske thy heart,what is thy fcope and
purpofc in this or that a&ion? there is a fecret fence
accompanies the a&ion , in thy heart, that would
difcover it- Confider therefore in any bufines thou
doeft,why thou doeft it? why thou undertakeft it ?
why thoa art at fo much paines and coft in it *
Aske thy heart, is it for the Lord,or for thy felfe t
if that will not difcover it to thee, looke to the
circumftanccs , to the manner of doing if, as why
doe I preach in fuch a manner, and pray in fuch a
manner? why doe I doe it thus and thus, and not in
a better manner t
If this will not doe it, looke to thy aflfc&ions
confide^
^
Of feeking Gods face.
confider how thou art affe&ed or troubled about it.
when the a&ionisdone; fuppofeitbeeabufineffe'
that both for the matter and manner was for the
Lord : but when it is done, wh at is it thou art grie-
ved at? is it that thou haft got fomedif credit to
chy felfe in the performance of it i or that God
hath had no more glory by it i are thy affections
troubled, that thou haft offended God in ir, that
fomething is gone from God ink, or rather that
fomething is gone from thy felfe i thus by exami-
ning how thy affe&ions are occupied about the thing
when done, thou may eft difcernethyutmoftend.
Is taken out of 2 Phil. 21. / have no man like
minded, for all feeke their owne, and not the things of le-
fu6 chrijl • that doth naturally take care for yon . Con-
fider whether thou feekeft thine owne things, or
the things oflitm Chii.-st? and that whe •
ther naturally, as the word is there &c. yvwas, that
is, ashisownebufineffc, tofeekeamansowne,and
to doe a thing naturally is made there in that place
al one. Confider whether thou feekeft the things
of chrifi as naturally as thine own, and whether that
be done or no , thou wilt find by thefe three things.
Firft a man will goe about what heedoth wil
lingly, when a man hath abufinefTe of his owne to
doe, he doth it willingly, and beatcs his head about
it,and is exceeding folicItous,but when the bufineflc
is another mans, hec goes about it, it may bee, be-
caufe hee fees it muft bee done, and there is reafon
for it, but ft ill he doth his owne in another manner;
and thus willingly doe the Saints doe the Lords bu
finefle : fee it in Saint Paul, Rom. 15.20. Yeafo have 1 {
__ M 3 ftrived \
4
Rule.
\66 Of/eeking Gods [act.
firived to preach the Gojpe/Z, &c. the word in the o
riginall is ?/A(m^W<*,I was ambitious to preach th
Gofpell : Looke what defires an ambitious ma
hath (and there are no defires fo quick as thofec
ambition, fuch a man over-lookes all for his prefei
ment ) fuch defires had I to the preaching of th
Gofpell : Thelikeaff.&ionheeexprtffethinhirc
fdfe, 2 Cor. 11,28. Btfidts the things without, tbt
which commeth on met daily, the care ofallthe Churche
who is offended, And I burnt not f
There arc ihrec exprefllons (hew his willingnefl
and naturall affecting of the Lords bufincfie ; Fir
[kmcv&ms the C*w^r]that is, heehad fas it were) a
care numbred and muttered together, and that S<
condly with anxietie^e/ya () with the fame folicituc
that a man hath cibout bufines of his owne. Thirc
ly fayes he, who is offended, and 1 bur *e not t his affi
dions were fo hot 2nd quick, asprcfently if an
foule were difadvanuged, if C h r i s t loft an
thing, hee was prefently ftirred and affected wit
griefe.
Do:ft thou doe it diligently f when any thing i
to bee done for the Lord Iefus, doeft thou doe
with all thy might? if remifly, thou art farrefror
feeking the Lord : What ever a man doth for him
felfe,fo farre as hee conceives it to bee for himfelfc
he will doe it diligently and with all his might, ao<
wee are commanded tolovc the Lord with all on
might, and there is a curfe upon the contrary, Cm
fed is hee that doth the worke of the Lord negligently
the meaning is not, curfed is he that doch the work
of the Lord weakly, and with infirmities , for the
Of fee king Gods face
all the Saints fhould be accurfed, but that is done
negligently, which is done hypocritically, and for
other ends ; for they are the caufes of that negli-
gence 5 to this the curfe belongs, andthat juftly :
this cold, renaifTe, for mall, cuftomary performance
of duties, as when we receive the Sacrament or are
exercifed in any other duty, or in any caufe that
concernes the Lord, to goe about it coldly, is a
figne we doe it not for the Lord.
Confider whether thou doeft them faithfully?
for fo a manufethtodoehisownebufinefle, for
no man is unfaithfull to himfelfe $ to another hee
may performc but eye fervice, but notfor himfelfe:
nowfo to do a thing is not to reft in the thing done,
but his care will be,that it may be done effe&ually,
fo as to lee the fruit and effed of it.
And if you aske how you (hall difcerne you doe
any thing faithfully t
That isdifcernedbythis.
When a good a&ion is to be done, thoucarcft
not fo much that it be done, but thy felfe would be
the doer of it, for thy credit, &c. as Diotrephes, he
was a froward man, but himfelfe would doe all 5
but wouldeft thou doe it, though the fame thereof
were not knowne?doeft thou defire to have it done,
though another man doe it t andthinkeft, it is no
matter by whofe hand the worke goes forward, fo
that it goes for ward.
Againe, fecondly what doeft thou, when there
is a reparation made, a partition betwixt the bufi-
neffeoftheLord, and thine owne credit? art thou
yet then ascarefull t when two go together, it is
M 4 not
167
Atffrv.
I
v6t
Offttking Gods face.
rft a,
not knowne whoisthemaftcr of theftrvant of one
of them that followes them both, till they part, fo
when thy credit and Gods glory goe together, it is
not knowne for which of them thou doeft k ; but
there are times when our owne and the Lords bufi-
n. -fife will be feparated,and then confider what thou
doeft, is ic fo, ilntbecauftthoiaart not thefiiftina
bufinetfe, thou wilt doe nothing at all t or if thou
(halt not be feene in it $ it is a figne thou doeft it for
thy felfe, and not for the Lord : when two men are
ro carry a beameintoahoufe,if bothftrivetogoe
in firft, they carry kin acrofifc 5 whereas if they
wo -Id be concent to come one after the other, it
would goe right in $ fo often great workes both for
Church and State, might be done that are thus
hindred, or are carried croffe, becaufe men are not
willing that others fliouid go before them.
Confider therefore theft things ftriouily, and
bring them home to your hearts $ for to what end
doe we preach ? that you might know theft things
onely, ( that makes onely for your further condem-
nation, and you had better never to have knowne
them ) but we preach them that you might lay
them ro heart : take therefore fome time to confi-
der theft things, and if you have found your fel ves
failing.ir. this, be not yet diftouraged, but labour to
make your hearts perfect for time to come, thus to
fteke the Lord alone-
To exhort to which (which is thenextufel
make of it) and to quicken you to this, confider
what great reafon there is thou fhouldeftfeeke the
Lord le fas, and not thy felfe. Confider what ties
and
OffeeKmg Gods face.
and bonds are upon thee towards him : the bar-
.gaine between him and thee is paft.
I will aske you firft whofe fervatit art thcu i and
fhould not the fervantfeeke the profit ofhismafteic'
if a man fees a company of iheepe, andheaskes
whole fhecpe aie thefe i fayes another ro him, fuch
a mans 5 for he hach bought and paid for them : and
hath not Chrift bought thee C and befides this his
firft buying of thee, who gives thee thy wages, and
provides for thee, meate, drinke, andcloathing <
and is there not reafon thou fliouldeft ferve him a-
lone ? Then, if thou beeftperfe&ly a fervent ('as
thou art) thou doeft wrong to the Lord, if thou
doeft not ferve him.
Againe fecondly, I aske thee who is thy hus-
band t Is not the Lord I ef us ? and if thou bcefl his
wife 5 oughteftthou not tofeekhisthings^oncthit is
unmarried is yet her own; but when flic: is married,
(he is her husbands. When there was no King in ifrael,
every man did what was good in his orvne eyes ; aid if
thou had'ft no husband, no King, fo mighteft thou 5
but thou art not tui juris, the covenanc is pa(t al-
ready jthou art not now tochoofej if choufiyc t no,
confider that when thou wertbap:ized. It w.-isinc'o
the Name of the Lord, and that by way of a vow,
which is an invocation whh a curie, that is the na-
ture of avow: If thou !Hyeftyea,'butI w sy»u g :
then, I but fincethoucommeft to yearcs : i e:
ricn, thou haft not difchimed it, b^r cr 1 t
in the Sacrament of the Lords Supper, receivin
often, and therefore thou canft not n<: ill it 5 there-
fore that firft covenant then made, it ft
169
170
Of f eking Gods face.
a$ marriages made under age, if when the parties
are come to yeares, they did not difclaime them
they hold, and he being thy husband. Confider
that as adultery is worfe then fornication, the one
being punifht among the Iewes with death, theo-
thcr but with a pecuniary mulft ; fo the fins which
thou committed in going after other lovcis is worfe
then if a heathen man had committed the fame : h(
chat was circumcifed, Saint Paul fay es, wasbounc
to keepe the whole Laws and fo he thatisbaptized
and hath received the Lords Supper, is bound tc
give up himfelfe to the Lord, as the Lord Chrift tc
,him, and all things in him 5 and fo the Saints o
Macedonia did 3 2 Cor. 8. $• They gave them felvt
upfirfttotheLord.
And if thou wert not thus bound, yet he hati
deferved it at thy hands 5 and both thefe we fin
urged by the Apoftle, I Cor. 1. 12, 13. rvasSah
Paul crucified for you, or were you baptized inteth
name of Paul i thefe were men among the Corinth
ans that did not feeke Chrift alone in their profe;
fing of Chrift, for one was for Pattl, and another fi
Af olios • another for Cephas : but (fays the ApoftI<
is chrifl divided f if Chrift indeed had been divide
amongft thefe three,they might have fought them
but Chrift (lands alone againft them all $ and then
fore they were to feeke Chrift alone: and he brin<
thefe two arguments for it ;
Becaufe they were baptized into the ?fjme ,
Chrifl y and not of Paul ox any other : and fccondL
was Paul crucified for y oh ? that is, wasnotChrj
crucified i
At
Of (eeking Gods face.
And fccondly, how much is there in that Word
[Crucified for you f ] we are not able to fearch into
the height, andbredth, and depth of this your en-
gagement unto Chrift. His bodily paine was the
lead thing in his fufferings : that of his foule was
rhefoule of his fu fife ring s : <My foule is heavy unto
death, fayes he, when the preffure of his fi firings
made him fweate drops of bloud in a cold nighr $
and yet thefe were but the beginnings of hisfor-
rowes, which fell on him upon the c> ofTe, when He
cryedout,my God my God y why hatt thou for faken me f
Confider further the equity of it $ for did not he the
fame for thee,which he requires of thetttor did not
he empty himfelfe ofthaterernallglory and hjppi-
nefle, which he enjoyed with his Father and
might have then enjoyed t did not he make him
felfe poore to maketheerich ** and whnt is ir he
calls thee jo deny thy felfe in < to forfake a friend
or two * and to fomedifadvanrage inthy wealths
whereas he emptied himfelfe of all his great glory.
Is he not upon equalhermes with thee, nay mod
unequall on his part < if he calls thee to bearc the
crorfe for him, did not he beare a g: eater croffe for
thee i Therefore fayes Chrift, Hit that for fake snot
father and mot her for mte, is not worthy of me, and
not fit to come inro t he number of my Difcip!es.
Laftly >befides all this confider ; it is beft for thy
felfe ; which is thearg-i mem mover b men above all
other : forifthoudoeitnot, thou (halt de damned
for it • and ifthou wilt, thou (halt provide for thy
felfe abundantly , but if thou wilt needs fave t-hy Itfe^
thou Jhaltlofe it , if thou wilt fave thy credir, liberty,
rhou
1?1
«7*
Offeeking Gods face.
thou maieft, but thou (hale goe to hell with thy
liberty and credit* Thefe are the eye and the hand,
and it is better going to heaven without them, then
to be throvvnc into hell with them : but if thou be-
eft concent to lofe all thefe, thoufhaltgainebyit.
That man that ismoft forward to fuffer any thing
for Chriftand Godscaufe, provides beft for him-
felfe. ludai going about to make himfelfe rich,
loft himfelfe, it was his undoing. Peter and the
reft left all, and gained happineffe. What was
Panls making, but his going from prhon to prifon?
how did Lstbrabamhve his fonne, but by being
content to offer him f what wjs it gained Mofes fo
much honour, as to be the leader of Gods people,
and to be fo great a Prophet, but the lofing and re-
fuflng his honours and pleafures in Mgjft f That
man that comes to refolve, I will be content to be
of no reputation, fo I may feeke and ferve the Lord,
that man is of the rifing hand, it is the onely way
to preferment : oa the contrary ,he that faith,I muft
and will be fome body in the world, that man is in
his downfalljhc is ruining himfelfe. Sauls thinking
to enrich himfelfe by the Cattell, was his ruinc $
leroboam by plors to keepe the Kingdome, loft the
Kingdome, and undid himfelfe.
Is it of fo much confequence tofeekGodfor
himfelfe? then take heed of forgetting the Lord in
the midft of all his me* cicsT It isanufuallthing,
that God is hidden and covered from us in his be-
nefits we receive from him 5 and whereas they
(hould be as glafTesandas fpcdaclestohclpe the
weakeneffe of our fight of him,they prove often as
clouds
Offeehing Gods face.
VI
clouds to hinder us from beholding his face. But
confider, that this is themaine pjrtof the cove-
nant I will bee their God^aidtheyjhallbee my people.
And upon that tenour come in all benefits, even
wich himfelfe $ wedoenotufually thinkethatwe
muft firft have the Lord himfclfe \ our eyes fliould
be in the firft place fixe on him, then on the mercies
received from him : for Rom. 8. it is faid, that with
A/j», that is> Chrifi be will give us all things. There-
fore firft we are to have him, then all things elfe.
So I Cor.}, lafi, All things are yottrs ; b:t upon what
ground i for you are Chnfts, and Chrifi Gods ; we
muft firft have him for our husband, ere we can en -
joy the advantages to be had by him. It is a com-
mon fault, that men looke to the comforts and
privilcdges by Chrift, bit not to him, he is forgot-
ten. As when we come to be humbled for finnc,
men in the firft place looke upon a promifc of for.
givenefle of fins, and fay, if Icanbutbeleevemy
finnes to be forgiuen,and lay hold on that promif e,
I have enough $ but Chrift is forgotten by them :
but this is not the method we (hould take, b ut ra-
ther thinke, how (hall I have for give neffe i who
gives it < who brings it i It is a dowry comes with
my husband 3 when I have Chrift once, I (hall have
his righteoufneffe to cloath me, 1 Cor. 1.3©. of him
fee are in Chrifi lefai who of God is made to m wife-
dome, And righteoufnejfe, fanftification and redempti-
on. The meaning of it is, that God the Father gives
Chrift to us, as a father gives his fpnne, as a hus-
band to one in marriage, and fayes, I will make
him worth thus much to youi but you muft have
him
174
Offiekinx Gods face,
1
him firft ; fo doth God give Chrift,and when we
have him, God makes himallthefe, Wifedome to
you as a Prophet, Rigtteoufneffe to you as a Prieft,
and he (hall fantfifie you and purge you from dead
workes, and he (hall be your King* and deliver you
I out of the hands of all your enemies,/* lha/t be made
\fan8~f cation and redemption to jou. Obfcrve the
phrafes in Scripture, and they leade you ftill to his
perfon, and doe urge upon you to nuke the cove-
nant with his perfon. As when it is (aid, in him art
all the treasures of mfedowe, &c. if treafure be hid
in a Casket, you muft firft have the Casket, then
the treafure ; fo if in a field, you muft firft buy the
field, there is a Mine will hold you digging all your
life long ; but you muft firft purchafe the field, and
then fall a digging for the treafure in it : andthefe
are all forts of creafurcs in him. Adoption, Iu&ifica-
tio*,drc. (olohn6. he exhorts them to eat e his flejh,
| andtodrinke his blond, and that (hould nourifh them
to life eternall : but before men can have fpirits or
ftrength by meate, they muft have that meate it
felfe, and there muft be a conjunction with it, and
aflimilation of it to them, and of them to it, fo
i lohn 5.12. tee that hath tbefonne, hath life. We
muft have firft the Sonne, and then wee come to
have life by him 5 you muft have thefe two diftin&
conditions (I fuppofe a manepmmingiramediately
out of the eftate of unregeneration) he is firft to
confiderwho Chrift and God is, confidcrtheper-
fonsof them, and fochufcthemasafatherandan
husband, to live and dye with. And then fecondly,
he is to confider what he (hall have with him, yea
to
Of [e eking Gods face.
to looke upon the benefits themfelves, but chiefly
to thisendj andfoaschac they mayftirreupyour
hearts to love him the better, dnd not /imply as be-
nefits onely, To as to fay in your hearts, chough he
is raoft beautifull in his perfjn,and To though I had
hi:n alone, I lhould have an exceeding greac reward
of hinafelfe j yec vvithall when I confider, that all
wi:hm the compalTe of this w orld is mine, (a greac
dowry J thac P*ul, And ApiHos, a id all the good Mini-
fters that ever have beene, have been* for my fake,
that whatfoever is in this life or after death is all
mine, and thac all thefehee brings wi:h him (all,
which you iliould looks on, as motives entirely co >
love him,and bot as bare benefits) and fay,hath not
hegivenmcallthife? fanctified me, and redeemed
me, 3nd fet me ac liberty, when I was a bonJil ivc
of iinne and Sathan, and have 1 noc reafon to 1 >vc
him t this is co feeke his prcfence. It miy be though
you tuve d >ne the thing, yec you have noc had this
diftinS confidcration ; y et ufe it henceforth co hel pe
you: Say not, I am in m.fery, and chere is a promife
of pardon and adoption , but lookc firft co the
Lord /(/«*, goe to him and take him. To convince
you further of this, there is none of you but will
fay, I cannot befav^d without an holy converfati-
on,and what isrhar,but to convcrfc wkh God and !
Chrift^allconverfeisno: with ;hir.g~,b_;t perform,'
therefore in an holy courfe, all that you have :o do :
is with che Lord hitnlV.fe, to op-en your hearts co
him, to refort to him for counfell, to delight in
him : toconverfewirha man isto deale with him
upon all occafions j you are no: oncly to lookc un-
to ■
175
i 7 6
Offeeking Gods face,
Sift-
Anfv*
to, to be dealing with duties alone and priviledges,
for then with whom doe you converfc i not with
the Lor d, but with notions, with duties and
your finncs, but yourchiefe bufinefle is with the
Lord in all thefe, and with thefc as meanes to bring
you to the Lord , into his prefence and unto his
perfon : this is to rvalkc with Godzs Enoch did, which
ftill refpe&s his perfon, for fo walking with rm-
plies,
Againe, no man can bee faved without love to
God, and chat love muft not bee tmor concupifccntU,
buc amor amieitu^ a love of friendfhip j the one re-
fpe&s things, the other perfons : your love muft
firft bee to the perfon, and then to the commodities
you have by him,and the duties you are to performe
to him.
But you will fay, how (hall we do to bring our
heart to this? this is exceeding hard : Itiseafie
tofeekethe benefits come by C h r i s tj felfe-Iove
will caafe mod todoefo. Any man that needs a
thing,would faine have his wants fupply ed. A man
that is prcft with a burthen would willingly have it
taken off: it is eafie to have your defires quickened
this way.
What therefore (hall wee fay, to fet an edg up-
on your affe&ions, tofeekethe Lords perfon? If
wee had the tongue of menandAngells, all would
bee too little ; therefore JetusbefeechtheLord,
that hee would be his owne fpokes-man 5 and reveale
himfclfe unto us* There is no way to fet our hearts
a worke to fceke his face, but by feeing of him : and
to helpe you to a fight of him, is not in our power;
and
"
Of /re hng God* face.
]r> \
andyetheufethcodocir, whilft wearefpeakingof
him in the miniftery of the word. It is faid Pf*l>9.
They that know hU namejviUtrttjl in him .• and as they
willtruftinhim, (o\\\ty vtiWfctke his face. What
was the reafon Abraham and UMo/es fought the
Lord thus for himfelfe? becaufe they had feene
his face. Thus of CMofes ic is laid, hee fpake with
him fact to face. There are two wayes to know a
manjby report or fight,by heare-fay or by face, and
this later way have all the Saints knownchimin
fome degree, and have therefore fought him,
though Mo/es in a more particular manner 5 yet all
faw him. Btnevolentia Good-wtll fayes y^irijiotle,
may arife from a good report, but \Amkitia %
Friendf\)if from fight and acquaintance 5 thatis^we
may bearegood-wilto one of whom we have onely
heard a good report, butwedoenotcometolove
him 5 intirely 5 and as friends tohim,till we havefeene j
him, and doe come to know him, and bee acquain
ted with him : Therefore though a man have age
nerall knowledge of him by heare-fay, yet he will \
not feeke his face, tilL hee hath feme him face to I-
face, zCer.j.ult. The Lords face appeares in-
deed in the word,as in a glaffe, but yet t ill the veile
bee taken away, we fee him not face to facc$ there-
fore in the firft place, goc to Gcd and befeechhim,
and fay, Lord (hew mee thy face,reveale thy excel-
lency to mee, by thy fpirit of revelation, that my
heart may bee ftirred up to fee ke thee | and will the
Lord deny you this requeft if you doe fo? no,
7{§ man knowes the Father tat the Sonne, and hee to
wh$m the Sonne reveales Him • fayes Chuit,
N There- \
173
Of faking Gods face.
Therefore goc to C h r i $ t and beftech him to
fli:vv you himfelfe ani his father. The rcafon wee
lee not Godasweemighr, orbjtbyglimofes, is
that we forget to go thus to the Son 5 or if we do, we
feeke not earnestly. You know how hardly Mofis
did obcaine this , and you nnft beg hard as hee did ;
and when you hive obtained this, know you (hill
fee wonderfiill things, ftrange things in him, which
eje both tot feem. There are wonderfjll things to be
feene in the L nv, if a mins eyes bee opened. Opn
my eyes, fayes David, Pfalm. up. that I may fee the
wondcrfuS things of thy Law. How much more won-
derful! things are there to bee fecne in the Lord, if
hee doth but reveale himfelfe, and open your eyes?
for the Law is but an expreffi m of him ; fuch as is
the expreflion of a man inaLetterorEpiftle, of
which wee fay, it is Character *nimt y it is the portrai-
ture of a mans minde. When therefore your eyes
are opened to fee the Lord himfelfe, you will fee
fuch things in him as will make you in love with
him. What was the reafon, thattheSpoufeinthc
Canticles , Chapter 5 . vttffi-ficke of love ^ that (hee
could not containc her felfe i but becaafe the Lord
had taken away the veile-, and (hewne himfelfe unto
her : And fo if God would take any of us here ih-
istheHvly ofMjes^nd into the Prcfence- chamber,
and open himfelfe to him, then wee would fay as.
Thomas and Peter did- Now Lord we will go with
thee, now Lord wee will live and die with thee, and
when wee lofe him, wee would feeke him with
rhe Spoufe,/r*w watch to nw/^'that is, from one or-
dinance to another, to finde him,, and never leave
feekine
Of Jet king Gods face
fecking, till wc had found him, asfheedtdnot, be
caufefheehadhadafight ofhim : As Af*/*r could
not have this knowledge of God,til it fhould plcafe
God to rcveaie hin?felfetohim$ fohee would not
give over, hcewouldnotftirreafoorc, till hee did
reveale hirafelfe to him, Exoj.33.jj. Ifl have
found favour in thy fight, flew mtt thy glory ^ that I may
know thee. And fo fhould we pray as earneftly as he;
and when hee hach madehimfelfe fo koovvne to us,
that will draw us, and that is the drawing meant
Cant.1.3. Drawmc, andwec mllrnnne after thee } that
is, (hew thy felfe, and wee will follow thee, even as
ftrawfollowesthcjett,orirontheload-ftone $ and
if the Lord will but put the Adamant to the iron,
we cannot choofe but follow and fceke him. And
God doth thus by leaving an imprefllon of himfelfe
upon the heart,of the amiablenefie and excellencies
that arc in him $ as when two men are lincktto.
gethcr, fo as no confederation can part them, it is
by an impreffion on their hearts of fome excellency
in each other, till which bee removed, they will not
leave off to love and cleave to each other : Andfo
when this imprefllon of Gods excellency is once!
ftampt upon the heart, then nothing can take it off- j
no accident what ever is able to fever God and the 1
heart, haviflg once fecne him : but till this bee
wrought, the fcparation is eafie, men will depart
from God upon any occafion : when we are taught
of </<?</ himfelfe, wc Co know him y asit is ler. 31. thtt
wee feekc him earneftly, and not till then.
Befides, after Gods fpeaking and revealing him-
felfe, there is fomething to beedonelikewifeon
n 2 _y° ur
Offeeking Gods face.
| your pircs: grow into furcher acquaintance with
' him 5 which is done, partly by fpeaking much to
him , and partly by much obferving him in all his
wayes. Looke upon him in all his a&ions and car-
riages, and thereby you will fee how worthy hee is
tobee beloved. Confider the firft a&ion that ever
hee did, making of the World: hee could have en-
joyed happinefTc within himfelfe for ever, as much
as nc^v, yet hee was willing out of his goodncfTe to
make Men and A igells, and to provide abundantly
for them, and afterwards when all mankind were
atoieth owloft, and hee might have left us, as he
left the Aagells that fell without any poflibility of
falvation,out of his tpi\cty^»rU y his lovero mmkind, !
his love to the nation, he gave his Sonne to redeeme
usrand if it were but for this love to our nation,heis
worthy of all love and refpeft from us, as hee was
of the Iewes, that out of his love to their nation
built them but one Synagogue : but hee hath not
loved the nation only, hath hee not given him, ma-
nifeftd, revealed him unto thee, when he hath paf-
fed by thoufands? and whereas thou, if left to
thy felfe, wouldeft have loft the advantage of the
poflibility of being faved, as themoft of mankind
do, wouldfthavebecnehard hearted, as millions of
men are : hee hath broken thy heart, and given thee
Chrift , and that when thou wert utterly unable fo
much as to beleeveinhim : andfince hee brought
thee hometo his Sonne, how often haft thou beene
going quite away from him, and hath hee not (till
beene rs a Shepheard to thee, and fetched thee in a-
thou haft plaid many aflippery trick with
him
game
Of Je thing Gods face.
him r but hee hath kept thee,and embraced thee, and
tftablijhedthefure minks of David u thtc^ thinke al-
io of his wonderfull patience,that when the eyes of
his glory have bcene fo often and fo highly provo-
ked as they have beene day by day, yet hee paffeth
byallandfparesthee. Thinkeif anyonewould c-
ver have borne fo much as he hat h done. And add
ro this the confideration of his bountie added to
this his patience by him, his conftancy in doing
thee goodj though thou art uneven in thy carria-
ges towards him, yet a continuall current of his
mercy flowes in upon thee 3 and confider further,
that if it had beene but a metre a<ft of hiswilJ, to do
thi;s, it had beene wonderfull -> but it hath coft
him deare to have the opportunity to doe it, it coft
him his Sonne : and then confider the great love of
his Sonne 3 that hee would give himfelfe,and when
hee was equall to his father in glory, would yet
leave all to come under the fame roote with thee $
and what hee hath done, if it had not beene done,
thou haddeft been undone for ever j and confider
how often he hath flood with thee in a ft rait, plea-
ded thy cafe,and pacified his father for thee; and la-
bour to bee led by all thefe rivers and ftreames of
his goodnefle to that fea of his perfonall excellen-
cies that are in hini',« and gather an Idea of him into
your mindes out of all you have heard or feene of
him; the end of all thefe adh of his providence, is
that men might know him by all thefe* As w hen
you would have a man knowne to another, you goe
about to commend him to him, to difcribe him 5 it
is good to doe fo of the Lord,to be often exprefling
_____ N 3 his
181
j
iSi
Of faking Gods face.
his excellencies to others, and meditating of chem
our felves $ it may perhaps winne others to him;
however it will quicken thy felfe, and exercife thy
love towards him. There is a double way of
knowing things, as I told you 5 one by report, ano
ther by fight. Doe thou labour toknovvhimby
experience, fo as to be able to fay, 1 know him
to bee thus and thus, and therefore I will cleave to
him.
And with all this confider his greatneffe, who it
is hath done all thefe things for thee 3 the great
God of heaven and earth:this fets an high prize up-
on all he hath done for us. If a great King doth
but caft his countenance on thee, how is it prized' J
but that the great God fhojld looke after fuch a
wretch as thou art, not having any thing in thee,
why he (hould refpeft thee fo, howfhoulditaf-
fed thee ! And from hence alfo confider what he
is able to doe for thee. Men know not God in his
greatneffe, and therefore it is he is not fought unto.
Why doe we trouble our felves fo much about the
creatures, feare this man and that man, and thinke
a little credit or preferment a great matter * if we
faw but God in his greatnefle, all thefe would va-
nifh. See how the Prophet defcribes him Jfay 40.
1 j. when hefayes, all the nations are bat a fmall
thing to him, like the few drops of the bucket anci
the ckift of the baliance •, put the cafe all the Nati *
ons of the world were for thee or againft thee, who
would not thinke this a great matter (as what would
we thinke if we had but one nation againft us? ) yet
let them be compared to the Lord $ they are but as
duft
Of fee king Gods face.
duft blowne away with his breach. If our eyes
were but opened co fee as Gehazies were, the hoft
that was about him, fo ours to fee the Lord, we
fliould defirc him alone, and feeke him : and then a
man would be ready for all varieties of changes,put
him where you will, he will be con^nt to have
Gods favour whileft he lives, and heaven when he
dyes, and till this be wrought he doth not feeke
God with a perf c£t heart s till a man comes to this
choyce, I have many things in the world, but the
Lord is my portion, and heismy exceeding great
reward 5 and I can live on him alone, it being as im-
pofiible for me to have him without comfort as to
have the Sunne without light 5 fo as whatever be-
comes of hira,he is able to fay, I have loft nothing,
I am not driven out of my inheritance and portion,
I have Gods prefence, and that will be a diredion
and a prote&ion to us in hard times, fo that we may
(ay, The Lords Name is afirongTower, and though
others fly to other refuges, yet Thither fly the righ I
teous,andanfafe. Thou muft feeke Gods prefencc
in time of peace : ifthouwouldefthaveitforthy
refuge in time of danger. Both thefc we may fee, J
I fat, 4 . the two la ft verfes. The Lord wit create up- \
on evety place of Mounts. on, and upon her ajfemblies a
cloud andfaoake by day, and the fhining of a flaming \
firt by night , verfe 5. that is, as the People of^j
rati comming out of ALgjpt had a t>;tar of fire to
guide them by night, and a cloudy piuar by day $ fo
God promifeth there to his people, I will walke
before you,and direcfi your way in all your adlions,
in difficult cafes. God guides them by an immc-
L N 4 diate
18,
Offeeking Gods face.
diare cniightning of his Spirit into thofe wayes that
(hall be moft fafc for them, i Sam, 18. 14* The
Lordwas with David, and he walked wifely, Goddi-
re&ed him, and was his Counfellor, when as ^
Lord departed from Said, and he erred in all he did 5
As the lfraelites,\h\\z\i two pillars had beene taken
away, they had beene loft in the wilderneflc $ St)
was Sad, when the Lord departed from him, he
was as a man wildredinadarkenight : whereas a
godly man (hall have a voyce behinde him faying,
this is the way, &*lke in it; whereas if he went another
way, hefhouldbreakehisnecke ,- and what a great
privilidge is this t
But that is not all the benefit which the prefence
of God doth afford us, but it gives prore&ion alfo ;
as chic place in I fay fhewes : for it followes^upon all
the glory fhall he a defence, and there (hall be aTaber-
nacle for a (hadow in the day timi from the heate } and
for a place of refuge, and for a covert from the ft or me
and from the raine 5 that is, looke what a (hadow is
to a poorc traveller in the time of fcorching heate,
in thofe hot Countresjthat wi 1 the Lords prefence
be t o all his Saint s,and i t (hall be 4 Covert alfo j t hey
(hall be under ir, as under aroofe, (land like one
in an houfedry, that lookes out andfees others in
a ftorme : as when the JEgyptiavs were beaten with
haile, and perifhc in ir, thclfraelites were fafe.
And laftly, he will be a refuge to them , when
they, are perfecuted b / any, whether it be by their
ownefinnes which follow them, as the avenger of
bloud, or by evill men, or the power and malice of
Sathan j if they run to him, he will be their Afylum,
their
Offeeking Gods face.
85
their Sanctuary. See this diflferen priviledgeof ch
Saints from others -in Mordecai and Haman 5 both
were in diftrefle. UMordecaiwzs perfected, he flew
to the Lord by prayer, and had him for a ref . ge$
but Hamdn had none, when he was out with the
King : So both Peter and Itidas fell into finne 5 bar
Peter had a refuge to fly to, even God, whom he
had becne formerly acquainted wichall ; but ludas
had none y and fo the (tormc fell on him ; Co Saul
being to fight with the Hiliftimes had no refuge,
God was departed from him, and therefore he fled to
a witch : but David when hee was in as great a
ftreight, and thepeople talkt of ftoning him, he had
a refuge, he \nconr aged him felfe in his God : and ther-
fore you find it fo ofcen repeated by tfim, God is my
jhieldy andtherocke of my defence. In faire weather
men care for no fuch fhdter, becaufethcy thinke
they need it not ; but remember, aftormemay
come, and it is good to provide againft a rainy day ,
2 Rev. f* whenthe Church was falne from herfirjl
lovejnz threatneth to rem.ve the Candlefltcke^h^^
by he meanes not the miniftry only, asappearcs
by the laft verfeof thefirft Chapter : The fever*
Candlesticks thoxfaweji are thefeven Churchts^ and
therefore Captivity is thereby threatned, aremo-
vallfromthit Otry which was a place 'of eafea^d
fafety, into a barren land where they (liould live
more hardly- And this is threatned, not becaufe
they had utterly forfaken, but were fallen from
their firft love, and fome degrees of it* W hat caufe
have we then to feared and if fo, what caufe is there
we fliould now feekt the Lords f re fence f and then
we
-~* \
i86
Of turning from our eVtll wayes.
we (hall be fureco find him a refuge ; for go whi-
ther thou wilt, He is there. Pfal. ijp. Whether into
the futthermoft farts of theurth, or the heart of the
Sea, thou art there, fay es David, and as nothing is fo
terr.ble to the wicked as that 5 goe whither they
jean, God is there j fo nothing is more comfor-
table to the Godly.
Now we are come to the laft condition, which
the Lord requires, before he will heare prayers and
forgive their finnes, or heale the land of his people;
and that is, // my people turnefrom their eviR wayes.
Whence you may obferve this Do&rine.
D*#.8.
That except a man doe turne from his evilly ayes,
hee can have no inter e (I in the promifesof the GoJpeU.
Now this poynt, as the reft, hath a double office.
The one istofhutoutthofe, to whomthe promi-
fes belong not -> If you turne not from) our evillwayes,
your prayers (hall not be heai d : Another to open a
doore of comfort to them that doe it, their prayers
(hallbeheard.
But firft for matter of terror to thofe without;
and herein our method (hall be, firft to know what
his to turne from our evil tvayes • for when the Lord
(hall hang all his promifes upon thefe conditions,
we have reafon to examine them narrowly. Wher-
forc for the conceiving of this, we rauft know, that
every man is borne backward into the world, with
his hacke turntd ufon Cod, and his face torvardfinne
and hell, and fo continues, till he heare fomt call
J from God to the contrary, faying, That is not the
1 *aj>
Of turning from our evill wayes.
1 87
waJ) &c* So that this converfion of the foule is
called a turning, becaufe it is from onetermeor
objcd: to another, that is, fromfinietorighteouf
ncflc, from Sathanto God. And becaufe there are
many filfe turnings, and many menthar wheelea- I
bout and never turne truly, who yet fuppofe that ■
they are converted, therefore we will endeavour to !
open ro you, this true turning. Nowicm.iy b;e
found out foure w:;yes. Firft by the ctxfes of it or
motives upon which. Secondly, by the termes
from which and to which we turne. Thirdly by
the m&nner. Fourthly by the effefts.
Firft, for the caufes of this folid, true turning,and
the motives which worke upon a mans heart to
turne him ; you muftknow, that there are many
things may caufe a man to leave his evill ways for a
whiles As it may be, fome prefenr affli£tion,for rhe
avoyding of which a man may feenie to turne unto
God. Therefore God ftill complainesof the Iewes,
that they turned, but fainedly unto him,and not with
the whole heart, becaufe when he flew them, then
they fought to hm 7 and then they would turne from
their evill wayes 5 but when they were delivered,
they turned to their old Bias agairte. So Pharaoh,
when as he was plagued with any new Iudgemenr,
then hee would let the Jfraelites goe, but as foone as
that was off, he hardened his hearty and would not let
them gee.
As alfo a fecond caufe to move men to turne
may be fome prefent commodity. This doth ap-
pears in many of thofethat applied themfelves to
Chrift : fome did it for the loAves^ and fome for
their
i88
Offeeking Gods face.
their convenienc living, fomc tor the hope of an
earthly Kingdome, which they thought he would
have brought 5 but thefe all left him afterwards.
There be many fuch falfe motives, buttheonely
true motives rre taken from the apprehenfion of e-
ternall life andeternall death : the conveifion is
not right till then, and the reafon is, becaufeallo.
ther motives may be overbalanced ; But themo-
tives of life and death cannot be over topped by a-
ny thing ; If preferment be offerd, or what ever the
world can offcr : but thefe exceed all that Sathan^ov
the world, or the flefh canfuggeft. Therefore a
man is then turned, when the Lord (hall enlarge
his thoughts, to fee the greatnefle and the vaftneffc
of thefe two 5 for then all thofe other things ap-
pearc but as Candles in the Sunfhine : So that if
Sathan come with earthly honours and pleafures in
his hand, the anfwer will be eafie, but trkit are theft
to tternai death », and everlaftinglife ? and thefe are
not thought of nor considered by carnall men:
though they talke of heaven and hell, yet they fee
not the immenfc vafteneflc and latitude of them,
and therefore goe on fo confidently, hence Chrift
in Marke 1 6. when he fends forth his Difciples to
convert men, hee bids them ufe thefe two argu-
ments. Tell every man // hee beleive hee JhaM
bee faved $ if not y hee Jhall bee damned. Where
wee fee the motives that Minifters are to ufe by
Chrifts dire&ion , are eternall life and death :
And Saint iWendeavouring to convert Felix, told
him of the ludgement to come, which made him to
tremble : And Chrijt told the woman of Samaria of
that
^
Of turning from our evill feayes.
• 89 I
that water and firing, that fimes up to eternall life.
Conlider thereture whether ever •houhadftatrue
apprehenfion of thefe, wich-ouc which a man can-
not be throughly wrought i pen ; which apprehen-
fion if true, hath thefe conditions in it,
Firft it muft be an apprehenfion of them as pre-
fent : for happily a man may have a flight thoi ght
of eternaH lite and death, he may looke i pon them
as things abfenc and afarre off ; but when they are
fetonby God, a man is purfued and brought into
Itreights by the apprehenfions of them, foashe
hath n3 reft till he be tranflued into another con-
dition. A carnall man on his death bed, having
aoa<5tnall apprehenfion of hell as prefent, is ftrangc-
ly affe&ed. Now at converfion, the apprehenfion
of thefefeizeth upon a man by a worke of the Spirit,
and compaffes him about fo, as he cannot (hike it
off, till he turnes to God. The wife man fees the
plague before handy even as prefent : and therefore
ftayes not till it comes : but turnes in the time of
youth, health and ftrength.
Secondly, it muft be a deepejix'd, and faled appre-
henfion • for fometimes a man that (hall never be
faved, may be moved with the prefent apprehen
fion of eternall death, and life $ butitisasaftorme
foone blowne over, but in him that fhall bee fa-
ved, it is fee on by the ffirit of hndage^znd fuch an
imprefllon made, sis will never out, but he ftil! re-
members it , and this is that true apprehenfion
which moves to repentance.
But forae will fay, can a man be wrought upon Objtcl,
by the meere apprchenfions of eternall life and
death,
./
19°
i^dnfr*'
Of turning from onr eYtll wayes,
\
death, ro curnc from his eviil wayes,wkhout an ap-
prehenfion of fin and grace f
When a man hath a true apprehcnfion of eternall
life And death, he comes to know what fin AndCrAce
is, and never before : till a man knowes eternal!
deat h jhc looks on fin as a trifle,as a thing of nought ;
therefore the wife man faith,*/*? dtffife their waus^
but thisapprchenfion is it, which helps to preftnt
finne in its lively colours, and foalfo the price of
grace is then underftood, when it is apprehended,
as drawing with it everlafting happinefle, as the
needle drawee thethreed.
The fecond thing is the confederation of the
tcrmes, for there is no turning without going from
one terme to another 5 and there is no true turning,
except it be from Sathan,and the creature,and your
owne felvcs to God. Of this you readein^<2/
2 6. 18. that Sunt Paul wrtfent toopen their eyes, And
to turne them from darkenejfe to light, And from the
power of S Alb An unto God, &c. You fee thefi: the
termes of true turning 5 andthisisefpecially to be
marked : for if there be no more then a turning from
raifery to happineffe,it is not found $ for if you look
upon finne, andmifery, graceandhappineflcasin
themfelves without refpeft to God, you doe but
turne upon your owne hinges, as axle-trees, you
goe but different wayes to the fame center, that o-
ther wicked mengoe unto,fo long as you looke on-
ly at the mifery and the happineffe of your felves
alone, which is the center of all mankinde. There-
fore in a true converfion, thtfe motives are lookt
upon in relation to God, as thus 5 ifl follow ray
felft
"1
Of turning from our eVill wayes.
(clfc and the creature, they are never able to fave
me j but if I apply my ieife to him that haththt
kejes of life anddeath^ I (hall behappy in him fore-
ver: therforc henceforth I will forfake &tf 4* and e-
very creature, afcd apply my felfe onely to the Lord.
And upon this ground a man makes this resolution
with himfelfe, I will forfake Sathan and fubjeft my
felfe to God 5 for he onely is the author of true hap-
pinefle : fo that now G o d is made a tearme, to
which thou turneft and applicft thy felfe. flofej.16
They returned^ but not to the mofi higb y &c. There is
a turning made mention of it, and one would thinke,
in a fpeciall manner • for they fafted, they prayed.,
but this was no turning to God 5 and why? becaufe
yee have turned but from mifery, and fought your
ownc happineffe, and ye have forgotten »ii,faith the
Lord, who am the raoft High and only able to de
liver and fave you ; and therefore their turning
was counterfeit, not true - this will not hold, fuch
will ftart afide like a broken bow.
Tbirdly,fox the manner of f«rw»g,as it is expreft
in Scripture, you miiftfcww to the Lord with all your
heart, andadymrfiuU^ though it be not expreft here,/
yet it is to bee underftood, If my people turne frm
their eviS ways with their whole hearts*
But what is this turning with a mans whole
heart?
A man is theft faid totutnemth hk whole heart 3
when hee is fully enlightened and convinced in his
understanding of the evill of a thing, and thereup-
on doth take a full refolation to forfake it : As if a
man bee going out of the way, and another man
come
191
Slued.
K^dnfw.
^
9 1
Of turning from cur t pill way es.
, corae and cell him hec-is nor in the right way 3 which
will leadehimto his journeysend -, ifheebcefully
! perfwadcd of this, hec will returne, and chat with
all his heart, as wee ufe to fay, when we doe a thing
willingly : So it is here, it a rrian be fully pcrfwa-
ded that finne is the caufe of all mifery, and God of
happinefle, hec turnes to G od with his whole
heart. Now unlefle it bee with the whole heart,
this turning is but fained; as appeares by that in let.
3,10. And jet for all this, her treacherous ft fier ludah
hath not turned unto wet with her whole heart, but fain-
edljjaith the Lord* which falls our, when men hav£
fomc motives to move them, but not enow 5 they
are not fully convinced, and fo they turnc but by
halves. When therefore the il lumination is perfeft
and full, that thefe wayes wherein heewalkes will
bring him to mifcry, and the contrary to happines,
then a man perfectly turnes,znd with his whole heart:
and becaufc turning thus with the whole heart fol-
lowes full conviftion, therefore the Apoftle doth
cxprdTe this turning by the phrafe of opening the
eyes, ^A.Ssz6. 18. To of en their eyesandtoturm
them. ^c. thatis, every man goes on in his wayci
of finning, till his eyes bee opened, to fee the thing
which hee faw not before : and God many time!
meets men in the midft of their wayes, and give:
them fome light and meanes, as fome exhortation:
and motions to good, fome checks for their evil
wayes : and if thofe admonitions befofarreeffe
(fluall, as to open their eyes, that is, to convince anc
perfwade them, that the way they goeinleadestc
eternall mifeiy, then doe they turnc 3nd are willing
t(
Of turning from our eltill Tbayes*
m
to do it. And therefore alfo on the contrary, when
God will not hcale and convert a people, hee f uf
fcrs not their eyes to bee opened, as'mEfaj*6. 10.
CM*ke the heart of this people fat, and make their eares
heavie, and font their eyes, leaji they fie with their eyes,
and heart with their^eares, and underftand with their
hearts, and convert** bee healed. W here we fee,that
the firft chaineof our converfion isthe opening of the
eyes, the fecond chaine is the opening of the heart, the
third is u bee converted and healed-, and the two for-
mer will draw on the laft : and becaufe the Lo r d is
refolved not to heale them,thercf ore their eyes niuft
be fliut up. But at conversion mens eyesare opened
to fee fin comming againft them, even as an enemy
with a fword in his hand,and to fee the riches of the in**
herttance of the Saints, which neither the eyes ofnaturaB
men have feene, nor their tares heard \nor their hearts un-
derwood. And then is a man turned from his evill
wayes, and not before. A man goes on in a courfe
of finning,asJ?4/44w did in his way $ hee met an An -
geS with a drawne fword, but faw him not at the
firft : fofoone as his eyes were opened, there needed
nomoreperfwafionstomove him toturne : So a
wicked man goes on in a way, wherein bee runnes
upon the fwords point, and he fees it not $but when
his eyes are opened to fee it, then hee turnes backe,
and when they are thus turning backe ,\iVcGebaz^
2 Kings 6. 15, 16, 17. who ( feeing an army
comming againft him and his Mafter £/</Mhe cry es
out, Alas, what JhaB wee doe,tfwcegoz out and£#-
Jha anfwercd, feare not : for they are ?nore that be with
us then they that be with them ; and fo Cehazifaw when
O God\
1
194 |_
Oftumn&frvm our evill wayes .
G$defttnAhiseyts : So doc men when they fct upon
a new courfe, they mecte with many oppoficions
and dangers in the way* which makes them cry,
alas, what (hall wecdoe f then Godopeneth their
eyes, and they fee alfo more with them than againft
them : they fee the glorious priviledges that they
have,and the ftrength that they received fromGtof:
thefe things encourage them, that they goe on re
folutely, bseaufe that the latter are farre greater
than the former.
Laftly, to findeont what this true turning unto
God is, weemuftconfidertheeffe&sofic: Now a
man i£then turncd,when he finds thefe three effecSs
wrought in him.
Firft hee findech that tboft eviBwdfcstfjum^ and
thofe corruptions which before did dwell in his
heart and had the rule there, are now put out of pof-
feffion,and the contrary grace is made mafter of the
houfc ;fo that hee can fay with the Apoftle Rtot.7.
It is not /, bHtftnminmet, that is* finne fometimes
was the mafter of the houfc, and that which I now
call my ftlfe, as then wnsnot^ hadnoexiftencein
mee ^but now the cafeis akered,ihe regenerate part,
that is in mee is mafter* and though finne thrufts to
and dwells there alfo, yet it is but an intruder, no luft
butisthruft out j and if it creepes in^ it is by onedf
thefe wayes.
Firft, either filling i#> as a tbufi, by night,
When they doe not watch and fee it, or fecondly it
breaks in by violence, as rebtlls taking the advan-
tage of fome ftrange pjfllon, fo as they are not able
corefiftic, yet finne dwells not there as teufter, for
if
Of turning from our eYtU Daft**
it is expeld as foone as the rebeilis found, as fo one
as ftrength is recovered, fo as poffeflion is (till kept
by grace, that as it is faid of peace, Let the pact of
God rule in your hearts, that is, though you bee ready
to fall out with your brethren, yet let not malice
rule, but peace. Now what is faid of one grace, is
true of all : fo then examine thy felfe, how comes
finne in into thee i comes it in by ftealth or by vio-
lence onely? and when it is come in, docs it con-
tinue matter ? then thou art not turned to God;
for if thou wert truly turned to God, thorgh finne
did creepein as a thiefe, yet thou wouldeftnot fuffer
it to take poffeflion of the houfe, but you would
caft it forth $ and if it did breake in by violence, yet
when thou hadft recovered thy flrtnghr, when thou
hadft got the hill, that is, the upper hand, thou
wouldft keepe it under.
The fecond effed is this, that when hee hath
thruft out finne, then hee hates it, as^«w»didhis
fifter Tbamar ; he not only thruft her out of doores,
and barred the doore on her, but alfo hee hated her
worfe, than ever hee had loved her. So a man that
is turned doth hate finne, hate it as truly as ever hee
did love it before. There is none but the regene-
rate man that hares fin truly. Suppofe a man hath
lived a long time in fome finne, it may bee in drun-
kenneffe, or whoredome, fwearing, &c. hee may
fomctimes thruft it out of doores, and by a refoluti-
on upon fome grounds barre the doore againft it $
as when he lyes on his ficke bed, or is in fome great
affli&ion,but doth not hate it.
You will fay how (hall wee know that i
O 2 Hatred
195
3*ffi.
^v
y*4*fw.
Of turning frm our eYill Ttayes.
Hatred is implacable, and for ever, as in a man
towards Toads and Serpents, hee will never be per
fwaded to receive it again, and to grow friends with
it, but he forfakes it for ever. And againe fecond-
ly, hee will never mince the matter with finne, and
fay, thus farre will I lop and cut up mv finne, but
hee will pluckc it up by the rooces : Hi red defires
the utter abolition and deftru&ton of whatic hates.
Thirdly, he will hate all kindes of finnes. ShcepG
hate all kind of Wolves, and the Dove all kind of
Hiwkes ; therefore examine thy felfe by thefe ge-
nerals.
The third eflfeft is this,jfjW«f agAtnJlit .• The
truth of tinning is feene by a mans refiftance all a
mans life; as the Ifraelitcs v\ ere never to feeke peace
with Amdtk^ but to fight againft them, to feeke the
deftru&ion of them while they lived. Indceditis
true, fuch a man may bee foyld by a finne, But fiill
hee fights againft it 5 and fo wee will, if wee bee
truly converted.
Therein then is the difference betweenc the re-
lapfe and backfliding of the wicked, and the falling
of the godly into fome finne. A Saint never gives
over the warre,hec never enters into league with fin.
The fpirit lufttthtgdwft thcfleJh^Gal 5. that is,wfltbe
ever ftirring him up againft it 3 all the world cannot
makepeace, where G o d hath put enmity : Thou
wilt never come to fay, I cannot chufe, I muft
needs yeeld to it : but thou wilt never give <?*
ver ; for that is the property of one truly converted,
to looke on fin as an enemte, and whacfoever helps
him againft finne, hee accounts his friend, as admo-
nitions
Of turning from our eVtll Tk>ay
es.
nitions,and reproofes, and whatfoever hclpes finne
againft him, hee accounts his enemy.
But you will ifay, if all this bee to bee done, I
cannot fay, 1 hate finne, fork hangs on mee con.
tincally, and I finde an aptnefle to delight i-nit a
before. s
It is true, that there is fomething in thec>the fleih
to which finne is as fuitable as ever it was : hence
the aptnes toentertaine it,that is ready to become as
friendly to it as ever it was. Yet againe the frame
isfuch, asthcreisfomethirginthee, namely anew
creature, a new felfe, thy regenerate part, thit hates
finne with a deadly hatred, yea and the flefli alfo
which fofters it. So then this may be thy comfort
that the fpirit that is in thee hates finne, at the fame
time, that the flefli which is in thee delights in it.
If this turning unto the Lord be a condition on
which all the promifes are put; then it ftandsyou
upon to examine your felves, whether any way of
wickednefle bee found in you ; if it bee, bee it grea-
ter or fmaller, then you are not converted, you are
ftill in the bond of iniquity (itis the Apoftlesphrafc
to SimcntMagW} A fts ) that is, tyedupinitasina
bond, (hackled in it, as a man ftill inprifonand
bound in fetters ; thou art a fettered bond- flave :
For when there is any wayofwickedneffeinthec,
it fo bindes the foule,that a man is not able to runne
tht wdjes of Cods Commmdmms. Looke backe
therefore upon thy former wayes, fearch thy heart
as throughly and narrowly as they did for the lea-
ven before thePaffeover$ fearch as it were for thy
life, becaufe if there bee a way of wickednefle, it
O 3 will
*97
Objttl,
^infw.
n
j
i 9 3
Ofturningfrom our eVttl wayes,
will coft theethy life. Search alfo diligently, for
felfe-love makes it hard to find ic our. This point
needs application more than explication; the bufi
nefle here is more withthe heart than with the head.
Put cafe it bee a w^y of enmity, having anevill eye
towards fuch a man,though thy enemy ; if thou goe
on in it, thou art in a way of wickednefle. It is the
Lor ds r command, that thou (hiuldeft overcome e~
viU wuhgood^ and that thou (houldeft love thin* ene
mies j and therefore you are your owne utter enc
mies, in walking n a way of enmitie againft others.
Say it bee the way of evill fpeaking, which comes
nigh to enmitie ( and therefore I fpeake of it in this
next place) in Titus 3. 2. Spake evillof noman.
Yo j muft not fpeake evill of any man,though he be
truly wicked ; for you your felves were fuch, faith
the Apoftle, and therefore doe it nor, romakea
cuftome of this \ when thou haft any opportunity,
and when any man will give thee the hearing : this
is- a, way of wickednefle. It is one th ing to fall in-
to it beyond a mans purpofe,another to give a mans
felfe liberty ink. It may bee done, forthegood
of the party, or when it concernes Gods glory,
but not of envic. Againe, fuppofe it bee a way of
idlenefle, which men of all callings are fubjed to 5
confider that if thou wert free from all other fins,
^nd yet wert idle, thou art in a way of wickednefle.
The Apoftle fpeakes mueh againft idle perfons, as
z The/. 3.10. For even when wee were with you, this
wee commanded you y that if Any would net worke, net.
thtrjhould hee eate, &c. that is, it is fuch a fione, as
he is not worthy to live,that lives in it 5 as for fcho
Jars
Of turning from our evill Ttayes.
krs thacarc fcnt hither with a price in their hands
co learnethe knowledge of G o d, and his true reli-
gion, for thefc to fpend their time idly, of all o-
ther they are not worthy to live. If Saint Ptul
may be fudge, thou canft not be faved 3 becaufe this
is a way of wickednefie. Art not thou the Lords
fervant i doth not hegive thee thy wages < Sup
pofe it not a pofitive way of finning in ic felfc, yet
that will follow upon it, omnis o?mfio fundatttr in
aliqm afta voluntatis afjirmativo, the reafon why a
man aegle&s to doe what he fliould, is becaufc he
doth what he fliould not : and therefore, 2 Thef.$.
j 1 . he calls thofe idle perfons bufie bodys,becaufe
whilcft idle,they are bufie about fomething elfe, as
good fellowfliip, drinking, or happily recreations,
which though inthemfclveslawtull, yetaremoft
unlawfull, when a man makes a trade of them.
This way of idleneffcis ufuall amongft men, and
mifpending time is counted no finne, if a man have
enough living but to maintaisc him. But confider
how vehement the Apoftle is againft all fuch,
%- Thefo . from the fixth to the thirteenth, fpeaking
of the fame perfons, / command you brethren in tnt
lijune of the Lo kd I b su s, that J0u withdraw
jour f elves fr$m every hr ether that wdkes df orderly,
&e. he gives it not from himfelfe, but ic is a com-
mand from Chrift : andbefideshefayes, he that
walkes idly waikes inordinately,that is, befides his
rule, which istobepainefull in his calling 3 there-
fore he is like a fouldier out of his rankc, a member
out of joynt; yea faiththe Apoftle, let bimneteate.
He names a punifhment in nature fuitable to it 5 as if
O 4 he
&99
i
200
Of turning from our evill Twyes
he had faid, nature hath caught you fo much, it is a
rule ingrafted in nature ; and therefore you fee
drones caft out of the hive, andyoufeeftonesand
all things that ly ft ill continually, thatthey eat not
as beafts doe, this is a mother finne, it was the finnc
of Sodome. Salomon oft^n toucheth upon the Aug-
gard, and fpeakes againfthim. As there miy be
away of vvickedneffeby being idle, fo by minding
our earthly bufinefle too much ; againft fuch the
Apoftle fpeakes, thtl.yig. minding earthly thing* :
whofe end is damnation • minding, that is, being fo
content, that they minde it continually ; whereas
men (liould be fo converfant in the world, and ufe
it j as *f they fifed it not : buy and marry, as if they mar-
riednot ; lee it b:e a by-bufineflfe, do it as if you
did it nor, and bcfodiligcnt.inthcm, as that the
maine of our intentions be rcferved for better
things, as getting of grace, &c. otherwife we for-
get the maine errand, for which we came inro the
world,to make our calling and elc&ion fure, and in-
tend chat w ch we fhould do, but by the by. This is a
fault even amongft Gods people in part n as we may-
fee in Mirth a , who troubled her felfe about many
things , but Mary left aU to hear e Chrift preach ; and
Chrift ufon that occafion teacheth us, that he
makes the better cboyce, thattakes more time from-
his calling to beftow on better things. Markethe
reafons which Chrift ufcth, why-A/^chofcthe
better part. Firft, becaufc this alone is needfull,
that one thing necefifary . There are mmy worldly
things required to make up our content. Thou art
troubled about many things (faithhctoAf^r/^) bur
this
Of turning from our evill Tbayes.
201
this one thing is fufficienc 5 and againe, many o-
ther things may be fpared, but this is that one thing
neeejfary : and againe, this one thing fha/l not bee ta-
ken from thee ; (he lhall enjoy it for ever, and it will
accompany you to heaven , whereas death will
ftrip Martha of thofe outward things, bring care
and vexation of fpirir, as in Martha^ fhewasriM*.
bred, lo that Manes part was the better, and let us
alfochufeit.
Againe, there is a way of wickedoeiTe which
S demon often touchcth upon and fpeaketh agatnft,
afalfe ballance, whereby he meanesany kind of un^
juft dealing in trading,putting ofTflight wares with
a goodglofle, any fuch way : fuch an hidden my-
ftery of unequall gay ning, it is an abomination to the
Lord, faith Salomon. Is this the cxercifing of
your callings, for the good of men t no, for the
hurt of them, and the deflruftion of yourowne
foules. j likewife if there beany fudi fecret way of
finning found in thee > . as the Apoftle fpeakes of,
1 Tbef. 4.. 4. that every one of yon Jhoitld know how
to foffeffe his ve/fellwfanffification andho-nour, not in
the lull of concufifcence -> by veffeil he meanes foule
and body, which were made wholly for the Lord
to put his grace into : take heede therefore of any
fuch luft of uncleanenefTe. The Apoftle meanes no
particular A& -, therefore if there beany fuch -fe-
cret way of uncleanc.nefleof what kind foever,?hou
art yet in a mifcrableeftate : for I tell thee, if thou
hadft any worke of regeneration, would it not re-
fill every kind offline < if any true tenderneife of
confcicnce^thou woulcieft be fenfibie of every way
of
202
Of turningfrom our eVtU wayes.
of wickcdnefle j as tender fiefh is of every pricke,or
the eye of every mo:e : but you will fay, thebeft
miy fall into thefe finnes : A*fwer, yes, but they
make not a path of them : Wicked men take their
walkes in finne, yee (hall find them there day by
day s but not fo with a godly man, he never drawes
acourfeof finne as a threed through his whole life.
When there are ten thoufand wayes to one place,
any one is enough to lcade to it 3 there are many
wayes ieade to hell, and any way of finne leades to
hell, though but one - y and therefore thou belonged
to Sathans divifion, and not to the Lord, unlefle
thou cinft (ay as Saint fdul and thofe Corinths,
I whereas 1 was fomtttrnts a blafpbtmer andunckane,
I now I amfinftifitd Andmjhtd : Thus thou muft bee
able to fay of every cvill way, or thou fhalt not be
faved.
As for thecommiflion of finne, fo for the omif-
fion of duties, fuppofeitbee negleding of G o » s
ordinances, as hearing the word, as it is a cuftome
for fome to be abfer t , it is a monftrous thing that
men fhould bee fo openly prophane, manifesting to
all the world that they lie in a way of wicLedneffr.
So for negligent performance of duties, which will
come up to the fame degree of guilt with finnes of
jOmiflion, and bee reckoned as if you hadnot done
them, thou maieft have a way of wickedncfTe in the
way of performance of duties : for G o d com-
mands the mnnner of the duty as well as the f>b-
ftance. A man happily will not negleflrheducy,
andyec negligently performesit. Now Ckiist
bids us not onely to hearc, but to ttkt hadt fow m
hun
Of turning from our eYtll wayes.
6Mr*,namely,in fuch a maner,as that wc (hould get
(trcngth by every powerfuil Sermon.
If thou findeft not thy heart to be foftned,wh:ch
was hard beforehand wrought upon, I may fay thou,
haft not heard : Soinprayer, when prayer brings
not thy heart into order, which before was off the
hinges, thou haft not prayed. Remember that the
manner is commanded as well as the fubftance. So
for the communion of Saints,we are charged not to
for fake thefe/lowjbip of Saints, therefore it is a way of
wickednes not to be found amongft them. What can
you fay for your felves that negleft this command?
how canft thou looke to have thy prayers heard,
thy finnes forgiven 1 So for thy fpeeches, they
ought ro be profitable, miniftring grace to the hearers ,
affording not droflc but fine filver, fro, 10.20. The
tongue ofthejujl is at choife Silver, and this al wayes
Let four fpeech bee gracious always. Col 4. not onely
byfitts.
So for family duties^ looke, if there be no way of
whkedneffethtxe. Ephef. 6. 4. Children and feruants
ought to bee brought up in the nurture of the Lord.
This you ought to doe to your fervants : for when
they are delivered to you, you are become as pa-
remstothem. I>tut % 6,q.
There is a ftri& command to rehear fe the way of
God upon all occafions. Thofe families wherein
nothing is done for the bringing them tp in the
wayes of the Lord, have a way of wickednefte
in them, andfearchitout.
I have infiftcd the longer upon particulars, be-
caufe it is the fpreading of the net that catcheth the j
2 °?
1
104 I Of turning from oureyiH uwyes-
4
fifh. Therefore Saint /Wcondefcendstoparticu-
lars, whereas hee might have contented himfHfe
withgeneralls,/?ow.i.2p. as being fild with all un-
righteoufneffe. But hee adds a catalogue of many
particulars -, fornication y mckedneffe, covet oufneffe jna-
licioufnes % f»llofenvie,rnurther,debate,$LC. So I Cor. 6.
9 .the Apoftle hyc^Kwtv you not that the unrighteous
lhai/not inherit the kingdom* oj Godi that m'ght nave
beene enough in the general!, yet hee brirgs in a ca-
talogue of many particulars; Bee not deceived, no
fornicator, nor drunkard, &c. (ball inherit the kingdome
of God, as if hee fhould have fayd, fhould I ftay my
(elfc in thefe general 1 tearmes, you would be ready
to ihif c it off, therefore I fpeake it of every particu-
lar courfe of finning. When a man is to fhootcat
a multitude of birds, he puts not in one bullet only,
but haile* fhot, fo when wee are to fpeake to many
people, wee are to make application of many parti-
culars. Nathan applyed his meflage in particular to
David, and if Minifters fhould omit it, yet the peo-
ple fhould themfelves bring generalls to particulars
m apply ingthe word to themfelves at home, and in
applying thefe particulars let them confidertheDo-
(firine delivered, that if there bee any of thefe or any
other way of wickedncfTe in a man, hee cannot bee
faved.
And though many will bee ready to fay, wee
know this already ,it is no newes to us $ yet I fearc
that if the hearts of men were ranfacked and fear-
ched, it would bee found they believed it not, bit
chat they thinke they may lie in fame little finne,
and yetbeefaved by the mercies of -God in Chrift,
for
Of turning from our eVili Upayes.
°5
for if they thought nor fo, they would not bee fo
bold to lieiniinas they are -therefore doth the Apo-
ftle upon this occafionftil put in this Caveat, be not
deceived, as inEpbef 5.6. Let no man deceive y$u> with
vaine Mr As :becaufe ofthefe things commeth the wrath of
Godupon the children of difobedience^as if he had faid;
every manisapttothink,chatnotwithftanding fuch
courfes of difobedience hee may bee fa ved, 1 h ?re-
fore take heed faies he, fuch advert ifements as thefe
the A poftle doth often ule : As 1 Cor 6 9- i isas
if one fhould lay to a traveller asking hmof the
way, that at fuch and fuch a placethere is a by -tur-
ning 5 if you cake not heed> if you markc it not, you
may bee deceived,and goe out of your way. M&ny
have loft their wayes there. So, bee not deceived,
faith the Apoftle, it is twentie to one you will in
this particular. Wee are ready to thinke God a
God all of mercie,aod to fee the greatnefie of Gods
juftice requires fpiritmll eyes $ therefore though
you know this,yet confider it:thereare many r hings
which wee know, anddoe not know them> wee fee
and doe not fee them, that is, we doe not coi fider
them as wee /bouid : and the DivellisaptfortO:
delude us, fiying, fuch. a fmall finne may ftand with
falvation rand therefore it is no wonder, if many
erre* I may fay of that rnan,that is fully perf waded
of this,that to lie in any fmall finne whatsoever will
condemns him, a thoufand to one if that man will
be turned.
Yet take this in to explicaceit, thatnotwith-
ftanding a little fwerving, a mans eftarc may b*e
good ; but it is continuing in it makes it a way.
For
o6
A
S&fi.
Anfn.
Of turning from our evili wayes. ^
For if you judge a man by a ftep or two, you will
judge amifle of him s therefore 1 fay, itmuftbcea
way of wickedncfle : the ground is, bccaufc a way
of wickedncfle proceeds from the roote, from the
frame of the heart, which a man will returne to a-
gaine, bee it good or bad •, for howfoevcr a godly
man maybe tranfported for a time, yet he returncs
againe to his former courfe. On the contrary,
a wicked man may bee hedged in for a piece of his
way by education, fo as hee cannot goe out : So
Ioajh was hedged in by Ichoiada, and went ftrait on
for many yeares ^ but confider what way you take,
when you come to the lanes cnd,whenyou are your
owne men,at your o wne choice.
And therefore, becaufe wee are upon a point of
falvation and damnation, wee had need diftinguifli
exa&ly : And that which putsustodiftingufhin
this point, is that a regenerate man may have ma-
ny relapfes into wayes forfaken, and wicked men
may have ftands in their eviU way es,and fometimes
turneoutofthem, and performe many duties, and
goe farre in obedience to the Law.
The queftion is, how fliall we doc to diftinguifti
this * it will ferve to unmaske the one, and comfort
the other.
Obfcrve three rulcs,to finde the differences,
i In regard of the fearch made for finne, an up-
right hearted man ; if there be any ambiguous cafe,
in his whole life, he is willing to be informed ro the
full, to ref erre himfelfe to the word and good men,
for the finding out what is right $ when himfelfe
doubts, hee would bee glad tobcerefolved, and
would
Of turning from our eVill wayts.
would love him that would doe it. Lord try me*
(Tatth DdvidJ if there be any no ay ofwickedmffe in me>
which was a figne of the uprightnefle of his heart -
When the heart is not found, #then a man is not ml
lioatocometorryall;as/^ 3.20 21. whence this
difference is taken, Everyman that doth truth, that is,
upright hearted pontes tithe light • but hee that doth e-
viN 9 hates theltght. The one defires his deeds might
bee brought to the light, butthe other hates it, be
caufe hee would not have his deeds knowne : Ic is
fpoken of the Pharifees, whotookeitinfeorneto
have their uprightneffe queftioned by our Saviour.
And this is fincerity fi*a?»»*tj as the Apoftle calls it,
when a manis willing to have all his anions brought
to the Sunne-beames, as that word implyes, that if
there bee any flaw in them, they may bee difcove-
red and amended $ hee defires not that they may bee
kept in darke fliops like bad ware, but brought to
his view and difcovery : therefore the upright de-
lights mod in the company of thofe that ate freeft
from his fiftne, they appe3rc moft beautifullm his
eyes, and hee loves a miniftety that fpeakes to that
particular $ every one is defkous to heare evill fpo-
ken of his enemie, that finne is his greateft enemies
therefore you could not have done David a better
turner then K^ibtgaM and N*tban did to tell him of
his fault , or a worfe to Jneazitb and lttoboam^ then
the Prophets did, whenthey reproved them 5 hee
that would haveabirilditig downe, is glad of thofe
that come with pickaxes, but if hee would havtit
ftaad, hee cannot endure any body that fbould offer
to meddle with it 5 fo the ftrong holds of fifitie be-
LUli ing
^ — - -■ ■■••■ •■ — ■ ■ - -
107
208
Of turning from aureviB wajes.
being co be puld downe, a godly man likes him that
will helpe him againft them, when confeience
doubceth fuch acourfe is not good, which yet is
ambiguous. If thou be loth to haveit examined to
che full, itisafignethouhaftafalfehearr, and art
defirous to continue in it. It is a fweet morfell to
chee, lobio, 12. when finne is kept as an ulcer
which thou wilt not have a man come nigh to, it is
a figne thou loveft it, and art not turned from k.
2 There is a great difference in the ground and
principle of a godly mans-abandoning finne, and o-
beying the Law, from that which is in an unrege-
nerate man, that is not truly turned ,thongh be may
goe far re in both $ for the upright hearted man hath
not only fome prefent checks, and tranfient refolu-
tions to leave finne,but there is a law ftamped upon
his mind, whereby to refill the law of finne, fore-
ver, this law the other warns* Rtm.j.z}. I fee a law
in my members , warring againji the law of my minde.
To a man truly converted there is a double law; the
outward written in Scripture, the inward printed io
his heart, which is able to guide him : Therefore
fayes the Apoftle, I Ttm. i . 8 . The law was not given
fortherighteous, that is, it is not given to him, as to
others $ for others having no law in them, muft
therefore be prefled only with that without, but it
is ( as it were needles to the other ) he hath one
in his minde continually, oppofingthelawof fin.
Now becaufethe explication of what this law of
the minde is, will exceedingly conduce to cleare this
difference the more, I will further (hew what this
law of the minde is.
It
Of turning from our eVtU fbayes.
Ic is an inward habit of holincffe agreeing with
ihe Law of God, as a pi&urewich the prototype
anfwering in every refped unto it.
And ic is called a law, becaufe it commands
powerfully, as a Law which hath authority in it $
effectually inclining and carrying the heart on to do
what the Law without commands ; and on the con-
trary, it doth forbid with efficacy and power the
committing of fin, and it hath this power in it, be*
caufe ic is the very power, vertue and fruit of the
refurre&ion o(chri(l> and is the immediate worke
of theSpirir,whois ftrongcrthen Satan,the world,
andtheflefli.
And likewife, becaufe as a law it rewardeth
and puniiheth,refre(hing the obedient with peace of
confcience,joy in the Holy Ghoft,and when a man
difobey s it, it caufeth gricfe and wounds the hearty
that law in David fmote him when he had numbred
the people,and caufed Peter to weep bitterly. And
in the fecond place it is called the law of the mind,
becaufe though it fan&ifies the whole,y et it is moft I
in the mind 5 as the Law of the members is called
fo, becaufe in a regenerate man,it is ftrongeft in the
members, and lead in the mind and will. This
law doth both enlighten the mind with faving o-
perative knowledge of God and his law , and
ftamps all the habits of grace upon his will, hre.
32. 4. An unregenerate man, may through his
confeience enlightened,give a flop to evili courfes,
but without fuch a law as this.
This being thus explained, the difference be-
tweene a naturall confeience enlightned and this
P Law
2lO
Ofturningfrom our ev ittwayes
QbjeSt*
Anfiv.
Law of the mind ftands in thefe effefts.
The firft is taken from the phrafe it felfe, when it
is called the hw of the mind: it having a differing
worke upon the mind, from that which the light
of confeience hath ; for the knowledge this Law
ftampes upon the mind, differs from that which is
brought into the confeience of a natural! man.
Though an unregenerate man may firft know
the Law, and 2. muyconfenttoit, thatitisgood;
yet a regenerate man that hath this law of the mind
goes further, and confents to it as good for him :
this is the meaning of that which the Apoftle fays,
verfe 1 5 . that hee confents to the Law, that it is good:
and therefore it hath this fame woike upon his
mind, as concerning alfo that he allowes it not,
verfe 1 6. that is not as good for him,^ra hie & nunc.
This the other wants for want of light, whereby
the Holy Ghoft convinced! a regenerate man, that
it is belt for him to obey the Law, at fuch and fuch
times, inallcircumftances $ and when he comes to
aft it upon all occasions, by anfwering all objecti-
ons; the other fees it good in it felf e,but not for him
in fuch and fuch circumftances. An envious man
firft knowes what is good, fecondly confents that
it is excellent, but thirdly not that it is good for
him 5 and fo alfo though an unregenera-e man al-
lowes fin to beevillinitfelfe, yet not for him in
fixh and fuch eircumftances.
Bur then you will objeft, it feemes then that the
knowledge of a carnall man and a regenerate man
differ, but in degrees, not in kind.
The want of degrees here alters the kind, as in
numbers
Of turning from our eViB Tbayes.
numbers the addition of a degree alters the Jpccies
and kind.
This law of the mind, puts a luftiflg into the
foule againft that which is evill, and to that which
is good, GaU j. 17. So as he is not onely ftirred up
to his duty by confidence, but he hath an inward
inclination alfo thereunto 5 and fo for fin, this law
doth put a ftrong inclination into the faculties,
which doth not onely repreffc the outward ads,
but it weakens the habits of fin by a contrary in-
gredient : but the light of confeience, though it
may weaken the a&, yet not the habit. So Gal. 5 .
24. not onely thea&sarereftrained a butthelufts
are crucified,the vigour of them is abated by a con .
trary lufting,a lufting pafleth through every facul-
ty which weakens it. Now nothing is weakened,
but by that which is contrary 5 if therefore we look-
to reprefling of outward a&s therein, they both
agrees andagaine, ifwelooketotheabatementof
a luft and no more, we alfo may be deceived ; but if
the habit of fin be weakened by a contrary luft-
ing , then it is from grace , and the law of the
mind.
The difference is in the willingneffe toperforme
what is good, and to abftaine from evill. To will
is prefent with rae,fays the Apoftle in that feventh
Chapter: another a<S of provokemeats of confei-
ence,may do what isgoodj but to will it,and to will
it heartily with all the bent of the foule and the
fway of it $ he is not ablctofay hedoth fo, 1 Tim.
V 9. The Law is not given to a righteous man,
that is, he hath a Law of Grace in him, that puts
P % him
211
212
Of turning fr em our eViU Tfiayes
him on to good without this law 5 as if he had faid,
this law without might as it were be fpared to this
man, he being a law to himfelfe, but it is given t$
the unrighteous, that is, he would do nothing with-
out this, he hath not in himfelfc a ftrong inclination
to what is good, and averfenefle to evill, as the o-
ther hath, Rem, 7 15. I hatetheevitithdtl doe->he
hates the evill which the Law forbids 3 and longs af-
ter what the Law commands. The Law is put
upon the wicked, asareftrainertokeepchimin,hc
lookes upon the Commandements,aschainesand
duckies 5 but a regenerate man lookes on them, as
upon girdles and garters, which gird up his loines
and expedite his courfe the better. The Law con-
fines a regenerate man to live in that element,whcre
he would livejas if onefliould be confined to Para-
dife, where he would bc^though there were no fuch
law. But another man is confined by it to the place
where he would not be 5 and to adions which he
would not doe, and therefore 3S Shimei, when he
was confined, he leapt over the hedg, comes over
the pale, after profit and pleafure, and dyes for it 3
the law given to him he reckoneth as a prifons
therefore examine whether there be in thee fuch a
conftant inclination to walke in th, wayes of god-
linefle, fo as you could even be a law to your
felves, if you are left to what the Lord hath
wrought in you.
4 They differ in the power that accompanies this
law of the mind in a regenerate man : where this
Law of grace is 5 there is not onely a knowledge of
what fliould be done, but alfo there is a power goes
with
Of turning from our evill ftayes.
with it. This Law is a Kingdomc. A govern-
ment confifts not in word^ but in power, i Or. 4 20.
1 lebn 3. p. bee tint is borne of God panes not, neither
cm hte finne, &c, compared with that, 1 lohn 12.
who u borne, not of the will of the fle^), ^rc but of the
mil of God. The meaning ot boih compared is
this; a regenerate man that is borne of God, hath
firft fuch a habit as is agreeable to the will of God
in all things \ and this habite is as a thing innate,
like naturall qualities bred and borne with us, fo
that he cannot finne - 3 that is, he cannot but refift and
ftrive againft it, and have in the end the vi&ory o
ver it 5 for it is a law within him which puts him on
to what God wills : and fecondly, not onely fo,
but he is borne thus,faid the Apoftle,that is,t hough
this difpofition be infufed, yet it is fo rivetted into
him, that he can no more fhake it offthen a naturall
difpofition he is borne with 5 therefore he cannot
fin, that is, it cannot be he fhould become a tinner
given up to fin. On the contrary, naturall men
wanting this law are not, nor cannot be fubjed: to
the Law of God, becaufe this difpofition to fin is
naturall to him, he is borne of the flefh, of the will
of man $fo as this Law of grace workesoutall evill
in thcend,and ii good betobe done,breaks through
all difficulties 5 but conniption in the other workes
out all good, and returnes to finne, foas he fays, I
am not able to keepe the Sabbath thus,and ab ftaine
from fuch and fuch a fin, I am fo ftrongly inclined
to it,
5 Difference is out of the feventh verfe,not I>but
finne, and in the laft verfe, with my mind I ferve
P 3 the
*'*
214
Of turni ng from our cVtll wayes.
thTLawofGod, but with the flefh the law of fin.
This law of che mini makes a change in the perfon.
Ca i any unregenerare m m in rhe world f ay ,it is not
I, but fin * if he doch any thmg chitis good,it is no:
he 5 if he doth any thing that is evill, ic is hee and
onely he that doth ir. A regenerate man himfeifc
never fins, thac is, whileftheishimfelfe, he never
yields to fnne,but it is his fl t (h when he is n ot him-
fclfe, and an unregenerate man whenhee is him-
felfe,never yields fu!ly to the motions of grace -, but
a regenerate man, when ever he is himfelfe, ads ac-
cording to this parr, he is never other wife over-
come, but with a (hong temptation, drunke and
tranfponed with paffion, and when a myft is before
his eyes $ lalwaytsferueln my mindtbe Law of God.
And therefore though he be overcome, yet with
this difference, that he lookesupon it,as a captivity
and a bondage worfe then that of Agjft. He doth
not asthatfervantintheLaw, he is not willing to
have hiseare boared th rough, and to ferve that ma-
tter for ever : whereas another lookes at fin as a
liberty, and the law of God as a reft*aint,and wifft-
erh it were not, though he may accommodate him-
felfe by it ; and chough he may delight in fin for a
while, yet withall he delights in the Law in the in-
ward man, and that is the more conftanr prevailing;
•ovcrcomming delight : fo as confiderif there bee
not another ddight contrary to the delighting in
finne, thoagh at that time, when the flefh delights
in fin, it appearcs not, which yet overcomes and
outweares the other.
3 Rule is, confider the manner of thy refifting
and
Ofturningfrom our eYill "toayes.
* l 5
and fighting againft finne 5 and here there are f oure
notable differences comes to bee laid open.
The upright in heart fights againft fin with the
whole frame of his heart. All the faculties/^/ in
their cm fa, as it is faid,f^ Starres did againft Stfera,
as firftthe mind, there isapraufo, a change of mind
in him : he hath another opinion of his fin. There
is a charge in Iudgement,he is renewed in his mind.
Let a mans opinion be kept right, and how ever his
p:\ffions may ftirre, they will in the end vanifh.
Whileftamanisunregenerate, he is as Co'of.i.ii.
h.W* ™ JW*, an enemy in his thoughts or reafon
ings,as the word tranflated in their mindes properly
fignifies 5 but you bath hee reconciled; and fo after
converfion a man is a friend in his undemand-
ing to the ways of God, he is in his judgement re-
conciled to them, and become therein an enemy to
the ways of fin. The queftion here is not, whether
thou thinkeft fin evill or no, or this and that unlaw-
full, but whether evill to thee, frob:c& nunc, at this
andthattime, inthcfeandthefecircimftances$ and
then comes in confeience alfo, and that fights a-
gainft fin, which is tender and feareth alwayes, Prov.
28. 14. Whe "as hee that hardeneth his heart falls
intemifebiefe, and it is that place of confeience is it
which is onely capable of this hardnefle and ten-
derneffe. He dares as well venter upon a Canons
mouth as commit a fin 5 and though he may lome-
1 imes be tranfported for a time , yet confeience
fights againft it. Thenfor the will, that fights a-
gainft fin alfo, whilft with Dw/'rf he hath /Ww**
ieepe thofe righteous ludgements^ that is,hath fixedly
P 4 s refolved'
Ij V*
Of turning from our evillft&yes
refolved againft it. Laftly,he refiih fin in his affecti-
ons^ Or.n. S Paul prayed, and prayed earneft-
ly, and could not be content nor take a deniall, he
v^s L troubled. Si in David, Pfal.119. 20.. Mj
foule breah.th for the longing it hath to thy Judgements.
When a man hungers a..dthirfts after rigbteoufeffe,
and weepes bitterly for fin, as'P/ter did, it is a figne
that his i ff.diions are ftirred. Now on the contrary,
in an evill man a'l the f acultiesfight in their courfes
f or fi n . As Ep hef. 4.18,19. Having their under-
standings darkened, being alienated from the life of
God, through the ignorance that is in them >, becaufeof
the hardnejfe of their heart t who being p aft feeling
have given themftlves over to tvorke all v.ncleant-
ntfft w.th greedimffe ': here you may fee all the
foure faculties in an ungodly man fighting for
finnc*
Their cogitations are darkened, &c. their un-
derflaidings are forfinne, being cfiranged from the
wajes of God,
Then fecondly followes the confeience, be
caufe of the the hardnefft of their hearty fo the word
fignifies, their confeience being infenfible of fin
admit sic.
An J then thirdly , for the evill , the) have
given themfelves up toit> they have taken to them-
(elves a resolution to betray their foules to it.
Then fourthly, for the affvftions, they are
faid to commit it with greedinejfe, that is , with a
vhiontU of affe&ions, fuch as is in a covetous man,
who is greedy, and can never have enough, his af-
fections are fo large.
This
"
Of turning from our eViO "toayes.
This is the firft difference in regard of thefub-
je<2.
The fecond difference is in refpe&of the ob-
ject, the things they fight againft $ a carnal! man
againft grofTe evills : as we lee in Herod, when he
beheaded lohn, what a contention w>s therein
him i he was troubled about what report the peo-
ple would give of it, and about t he murder of one,
he knew to be fo holy and good a man : but a man
truly regenerate, as he is enabled to fee morethan
another, foalfo he fights againft more. Another
man fees no more but the morall evili and good,
andfo fights againft no more $ but befidesthis, a
regenerate man fees the fpirituall holineflc f hat is
in a duty, and lookes to the manner, as well as the
matter, and he fights againft thofefmaller mores
in the Sunne. All the carnall men in the world
find fault with ftridfneffe, &c. but another mans
ch ; e*c trouble is, that he cannot be ftrid enough.
S. Paul was a learned man % and underftood the Law
of Mofes exa&ly , and was not ignorant of the ten
Commandernents, and yec when he came to be re-
generate, he faw and underftood it in another man-
ner. Iwai dive one t without the Law ; hut when the
Comfoandement camt y fw revived, and appeared, as a
monfter, which before feeemed bur a fm:ill thing
to him, above mtafurt fi nf ull • fo for good, when a
man is changed in his mind> he difcernesthe whole
w > 11 of God, that (erf e& will, Rom. 12. 2. before, .he
faw the maine duties it m ;y be, and thegrolier e-
vills onely.
This is a fecond differencein the oh\eft.
The
**7
- \
n8 ( Of turning from our eVtll way es.
ob\eft*
Anfa.
The third ditfeience is in thefucedfe ; thcHTce
of a carnal! mans vti\&mcc is Rill detertoraftqw >,
the godly inthci(Tueftillfollowesthebeft,andin
the end is a conqueror 5 andthovgh much aflauic-
€d,ycchcwalkcs4//^r^^/>,^w. 8. 1. andin
J the end mortifies the deeds of 't he flejh : but a wicked
man, though he may have many good intentions,
yet walkes as it is Efhcf. 4. 1 7. after the vanJj of
his mind, and in the end fulfills theluji s eftheflefh.
This is Saint Pvd his eltatc being compared in the
fevenrhtothei?0//A*w, with 2 Cor. 12. though he
complaines ranch in both, yet Grose fufficient was
given him to keepe him from the A<5h
But fomc of Gods children have had the worft
in the iflfue of the combat, as David who fell in-
to Adultery, Saint Peter into deniall of his Ma-
tter.
In fome particular a&ions,* they may be foiled,
bat the combat is with the luft, which in the end is
overcome, though the a&ions give him a blow.
Saint Peters luft was feare, which made him to de-
ny his Mafter, but in the end it was overcome, Atts
4. 8. where by his boldneffe it appeares there.
So David had the vi&ory over that luft, Pfal.51.
how doth he hate it i and was fenced againft it «r
4 Difference is in refpedi of the continuance of
the combate. In the wicked it lufts but for a time,
becaufe that in him which caufech this combat,
hath no bottome ; like a flower, though bcautifull,
yet it growes but upon a ftalke of grafle, and there-
fore foone withers : and the combatants f tiling/he
combat ends. Saul held out a while, and earned it
faire.
' Of turning from our eYill wajes.
fairc, but in the end perfecuted David^nd followed
his lulls without any bridle. Iudas was long reftrai-
acd and kept himfclfc in C h rist s family, but
at laft his covetoufneffe overcame him, andhere-
folvestogiveuphisMaftertothe Phnifecs. I04JI)
reftrained himfelfethegreateft pan of hislife,whilft
his Vncle lived ; bur two yeares before his death, he
gave himftlfe up to doe cvill 5 the Princes came and
did reverence to him^ni hee yielded. So ^AmaT^ab
after he had overcome the Edomites.
In a regenerate man the combatants always con |
tinue > itis an immortall feed which canao: be era-
dicated : therefore the comb :te lafteth and increa-
feth. There was a ftrifc of feare in Nicodemtts^ and
he conies by night, but he got the maftery and "pake
boldly for Ch rist. And foagaine we fee it in
Peter : there was a combate in him to his death, as
appearesby that which Christ tells him, they
fhaH earn thee whither thou wouldcft not ; this was a
ftrife in him which never ended, till hee had an end
himfelfe in this world.
Thus you have feene the differences betweene
the rehpfes of thegodly and the wicked, by which
examine yojrfelves.
If no promife belongs to any but to thofe that
turne 5 then this follows, that if any have provoked
the eyes of G o d s glory by any finne, let him not
thinke to take up the matter by offering facrifice,
that is, byprayers,andconftfli )ns 5 forG o d re-
quires this abfolutcly, Except yeeturne, J mil not be
mercifully do whatyou will,humbleyour felves,faft,
pray, feeke my face 3 &c God willbefatisfied
with
219 J
rfi
j
no I Of turning from our evill wayes
with nothing,uBlcfiTe there be a reall turning. There-
fore let no mmhy,! have finned, and / am "firry, and
confeffe it &c but / am not able to leave it^ and y et /
hope God will pardon mee. No, know that ftoppage
is no payment. God requires all this, humiliation,
and rhefe purpofes, and an aft of turning be fide.
All is loft labour, unleffe there bee a divorce made
from your finnes. Well therefore might Daniel
fay to Nebuchadnezzar > Breake off thyfinnes by righ-
teoufneJft>and thine iniquity byfixmng mercy to the ports
Daniel 4 27. Daniel doth not exhort Nebuchadnez
zar, to prayer only, &c. (though this is likewife to
be done ) but to breake off his finnes by righteoufaeffe ;
that is, whereas he was an oppreflbr, nowhee muft
give almes and take off their burthens, that is, take
the contrary courfe : This is the counfell God
gives to lojhtta, lojhua 7.8. when hee was humbling
himfelfeand praying, Get thee up, take away the as.
curfed thing from among you, &c. that is, this is not
the way, to faft,( though this is to be done too) that
which I moft looke after, is taking away the evill
that hath provoked me. Though this be a truth
acknowledged, yet looke into mens hearts, there is
a falfe conceit lurking there,that hearing the word,
receiving the Sacrament, &c. is enough to fave
them. Men would thinke their eftatesabfolutely
bad, if they fhould performe none of thefe duties,
and wholly ncglcft them : but if they come to
Church/give fome almes, e^thenthey thinke that
all is well. But know, that except you a&ually
turne from all evill wayes, all thefe pc r f :>rmances
areinvaine.
And
Of turning from our tVtH "fraye:
And to convince you of this, conficfer, that the
end of the word, conference, and Sacraments is
to turne you from your evill wayes : therefore God
accepts them no further then they have this effect,
Thots jhalt keeps my ordinances and (latutes, that thou
mayeft walke in my wayes, tofeart me, faith the Lord :
that is the end of all ordinances and ftatures , fo that
though there be never fo much done, yet except
your lufts be mortified, and vi&or y got over thofe
fins which are mod connatural lto you,all is loft. A~
gaine confider, that thofe duties in which you truft
(as wc are all apt fo to dojas reading good Bookes,
confeffing thy finnes, if they be rightly performed,
they will workea true change ; and if they doe not,
it is a figne they are but carcafes not accepted ; with
out this fruit what are they, but bodily exercifes
(though happily performed, with fome intention of
minde) becaufe they profit nothing f i Tim. 4. 8.
for the Apoftle calls that, Bodily exercife, vhichpro-
fiteth //7f/<?,therefore Rom.z. ult. there is a diftin&ion
put betwixt a lew infprit^andin the letter : and fo be-
tweene a right and a falfe performance of the duties
of the Law $ the one in the letter, theothet in the
fpirit : the one refpe&s the outward part of the du-
ty only, the other the inward ; and if they be norin-
ward in the fpirit,and fo thereby effe&uall to worke
a generall change both in their hearts and lives, their
fraife mnj be of men, that is, you your felves and o-
thers may thinke you good Chriftians, but their
fraife is not of Go d^ faith the Apoftle, weareall
Gods husbandry, the Minifters dreflers of it, the or*
dinances are the manuring of it. Now what is the
end
221
Ill
Of turningfrom ourevill wayes. ,
end of all husbandry f is ic not fruit ? is it enough
for the trees to fay, we have fubmitted our feives to
all manuring, watering, &c. but we are ftili as bar-
ren, or our fruit,as bad as before? CMal. 3, 2.
The end of Chrifts comming is made tobe as a
refiner, to fcoure outftaines; which place being
compared with that of thefirftof Bfaj where God
fayes, He abhorred their new moones andfacrificts, bt-
cm ft their filvtr wo* become drojfe $ both afford this,
that the end of Chrifts comming, being to purge
out this drofle, therefore if this be not done, all per-
formances, new Moones, Sacrifices, &c. are in
vaine. Conclude therefore that except there be an
univerfall change, both of the objedt, from evill to
all good, and of the fubjeft in all the faculties, ex-
cept th is be wrought in you, you (hall furely die for
it 5 the Lo r d will not forgive you, or heare in hea-
ven when you cry, though you died never fo many
falfeteares.
If this be the condition, upon which mercy is
fufpended, this alfo followes,' that good parpofes
and intentions will not ferve the turne : not but that
thefe muft be precedent to every mans turning > y and
when they are true, they doe bring forth this effeft
of turning from all evill way cs whatfoever. But as
there is a purpofc which is true and theground of
fincerity, fo there are falfe ones alfo 5 the true al-
wayes con'inues and brings forth conftant endea-
vours and fruits, but the other leaves us where it
findes us, and quickely dies and withers. There is
fo much in a carnall man as may breed good pur-
pofes, and defires and refolutions $ viz,, naturall
con-
Of turning from oar eYtU wayes.
confcience, and defires of prefervation and falvati.
on, which two put together worke ferious purpo-
fcs 5 but this bring all but flefh ftill, is not able to
worke fo through a change ; as we fee in moorifh
ground and in a rotten fenny foylc, that ic brings
forth broad long graffe, which foone withers and
decayes,neither is it fweet nor ufcfull : So is it with
confcience cnlightnedto fee a mans duty, and felfe-
love, -they produce good purpofes, and in fhew
great and ferious, but yet fuch as the people there
expreffed, Deut.5 2 p. whopurpofedtokeepethe
Law : but Ob faith God, thai "there were an heart to
fearemee ! as if he had faid, the foyic, theground is
not good for thefe purpofes to grow in , therefore
they will furely wither, there wants a heart chan-
ged to afford roote to thcm,and to nourifli them.
The next point is gathered from the order of the
words, turning from our evillrvAjes being pirlaft of
all thefe foure conditions, becaufe all the other
doe but make way fonhis. All the other, prayer
andhumiliation,arebutpreparativestothis. As the
end of all dieffingand pruning of trees is the fruit,
and the end of plowing and fowing is the bringing
forth of corne, fo the end of ail other duties is tur-
ning from our evill wayes, and the end isalwayes
hardeft, omni* difficult as in ipfafummitate in the ut-
moft pirch and top of the hi!) ^ this being the utmoft
of all the other,is therefore the hardeft : Therefore
the Prophets, urge this upon all occafions $ if you
turne, ceafe to do evilly rend your hearts, then mill have
4 Utpng behind rnee. In that this is the pin upon
whichallhangsandisfulpended 5 obferve thence,
That
11}
I 1
Of turning from our evill wayes x
[Reaf.
i.
That it is a very difficult thing % to turne from a wans
evill way es.
That this is the difficulteft dutie of all elfe,
we fee plaine in the Ifraelites. The lewes religion
was very coftly , they being to kill fo many Sacrifi-
ces, to keepe fo many Feafts, yet they were content
to dot all this, but not to turne s they would not be
brought to ir,when yet to any thing clfe. Whence
appeares this difficultie of it: their rcadinefTc to offer
facrifice was always acknowledged by God, when
their backwardneffe to this was ftill complained of.
Againe,we fee it in experience. Let a man who hath
an evill and a wicked heart, let him be broken in a
Morter 5 lay afflidion on affli&ion, let him bee
brought to deaths doore,yet all this will not change
him 5 nay let God worke miracles, not only in his
fight, but upon him, yet all is not enough to turne
him. As wee fee in2eroboam, there was a miracle
wrought upon him, though he had his hand withe-
red up, and was by the Prophet reproved 5 and his
Kingdome was threatned to bee taken away from
him, yet this would not worke upon4iim, he would
not turne from his evill ways: he found^uch fweet-
nefle in that evill way, whereby he kept his King-
dome,* and without which he thought he could not
hold it, if he left that. So all the great wonders in
Egypt would notfofcen Pharaohhis heart, nor make
him let the children of Ifraelgoe, becaufe he thought
it was for his profit to keepe them Mi^JThe grounds
of it are:
Becaufe thefe evill wayesarefopleafanttous,
fo fuitableto all men, according as mens feverall
fancies
Of turning from our eVitt Tbayes.
fancies do pitch. Now it is a rule in morality,' that
thofe things are wofl difficult, about which joyes and
grief es arc converfant y and therefore the chiefe im-
ployment and end and ufeof vertue,isto order them
and guide them aright.
Becaufc they are rooted in niture,and are agree-
able to a mansnaturall difpofition $ and it is hard
to flop the current of nature, which way foevcr it
takes,efpecially running downe the hill : And then
befides^ducation addes to naturejind cuftome as an-
other nature, addeth ftrength to fiane $ andSathan
addes to all thefe : For when lufts lieasfparkes
under embers, hec blowes them up. And to all
thefe ad the joyning of wicked men,among whom
we live, and who live with us in the fame courfes.
Therefore in Ephef.2. Thecourfeof the world y and
the Prince that rules in the children of di/obedience, are
made there ftrong and potent and efficacious wor-
kers in us : there is nothing fo weake as water,yet let
much water bee joyned together, and nothing is
ftronger ; fo though fin were weake of it felfe ( as
yetkisnot ) yet when multitudes joyne, cuftome,
Sathan, &c. wee are carried with the ft reame and
croud.
Becaufe every evill way in us is backt by an in-
ward Law of the members in us, that makes it alfo
hard. Rom. 7.23. where the Apoftle confidering
ofthereafon,why finne (hould fo prevaile and leade
him captive^gives this, 7/Wayeshe, another Ian? in
my members rebelling again ft the law of my mindt^ &c.
this is given as the reafon why hee cannot doe the good
hcewjould^andwhy he doth the ftnne he hates. Andthe
Q_ reafon
225
Reaf.i.
Reaf.$.
n6
Of turning from our eVill Tbayes
reafon why he had fo much to doc with it was, be-
caufc i: was a law, and it is called a Urv, the Un> of
ftwe, becaufe ic commands powerfully as a law.
\^i law implies a ftrong commanding inclination.
Lawes extort obedience yLT\A will have it done $ they
come with authority, and will not be denyed ; and
fo doth fin ; and therefore it is hard to refift it ; and
forbids good to be done, and a man cannot do it.
So 2 Pet. 2. 14. We have it expreffed, eyes full of
Adulter j that cannot ceafe from fwne : becaufeasa
law, it is armed with puniftiments and rewards,
this being the definition of the law , Prtceptum mi-
nus commixtum^ a naked Pr&ceptnm is not called a
law, becaufe it barely teacheth 5 but when threat-
nings are joy ned with it, then it is called a law, and
fuch lawes are our lufts$ if we do refift them,thcy
threaten w th fonae evill : as when Ahab would have
Naboths Vineyard, his luft being not anfwered
cafts him upon hisfickebed, as if it meant to bee
revenged on him,till it were fatisfied : So did Aman
his luft alfo : And as it threatneth and puni(heth,fo it
promifeth rewards, profit and pleafure, if we will
obey it.
Both which argue the difficulty to refift it.
As alfo that it is called the law of the members,
argues as much : for it is fo called,
Firft, becaufe it inclines not in a morall manner
onely, as when a manisperfwadedby resfonor
motives to doe any thing that is evill, but becaufe
it inclines us Phyfically, as nature enclinesusto
meate and drinke. A law fo radicated in the
foule, if it inclines by way of nature, as p!um-
mers
Of turning from our eYtll ibayes.
— < j
mets hang uponwheeles, and makes them goe as
wc lay, whether they will or no ; and rcafon may
be put off and denyed, but not a ftrong inclination
of nature, that will n©t be got off fo eali ly .
Becaufe it difcovers it fclfe ( though it be feat-
ed in the whole mzri) and is moft operative in
the fenfuall part, as on the contrary the law of
the mind is moft exercifed in the fuperior parr,
though it fan&ifies the whole man. The meaning
is this, it appeares in the faculties of the minde,
when they are fet about any a&ion that is good,
and in the relation is called the law of the members,
becaufe it is difcerned in the ufe of the members,
as a man that hath the palfie, it lyes undifcerned
in the hand 5 but when he comes to ufe ir, he finds
it 5 fo the gout, or forcnefle or lameneffeinthe
leg, though it be there, yet it is moft difcerned
when a man goes to walke : fuchalamencfleor
difficulty in our faculties appeares, when we goe
about any thing that is good.
In the laft place,thi$ law of the members is faid to
rebell againft the Urv of the mind $ and if we will
confider its forces in this warre, we (hall find it dif-
ficult to refift and turne from them.
For firft there is a ftrong fa&ion of evill 5 many
members, many lufts, legions of lufts warring 5 fo
the word implyes ; it is not a iJ.ovo^ x U t a Angle
fight, but of many . there is never a good motion
comes inco the foulc, but they give their fuffragc
againft it, their voice againft whatfoever is good 5
no good intention but they are ready to gainefay
it 5 nor doe they mcerely fay it, and tell us they dil-
CL2 like
227
22 S I Ofturningfrom our mil wayes.
like it, but rhey will rcafonit out with many argu-
ments, and they are not able onely to give a voice
againft what is good, but likewife todoefome-
thing whatisa&ive. They damps, and clogge
and prohibite the fpirit, when it is about any
good; and therefore it is called flefli, becaufethe
nature of it is to dampe the fpirit ; asinthedo-
ings and proceedings of men, there often comes
a prohibition from Chauncery to ftay the pro-
ceedings at the Common law; fo from the law of
the members comes a prohibicion often hindring
us when we would pray and conferre, &c. As
it is our part inwarretoftoppaflages, to take up
the bridges, to hinder the enemy from going whi-
ther they would, fo do they fight againft us in
our endeavours to do good.
So GaUtUns 5.17. the flefh fo lufts againft the
fpirit, that yee cannot doe what you would; and
it not onely ftoppes from good, but impcllsto
what is evill ; it not onely makes defenfive
warre to hold its owne , but labours to gaine
ground and fight, as fire fights with water, labour-
ing to overcome grace, where it is begun, and to af-
fimilate it to it felfc.
And laftly, they are able alwayes to make
warre 3 though the victory bee gotten to day,
yet lufts are ready to fet on us to morrow. A luft
which you thought you fhould never have heard
of more, fets on you afrefh : and though you
ftay all the motions and affaulrs the flefli puts
upon you this day ; yet there is fuch a brood, fuch
Of turning from our eVtU Tbayes.
a fpring, that to morrow there will be new ones
will inttAHYAn aciem, and make a new fupply ; k
is ftill recovering ftrength andfetting up afrefh.
All which confideredjit appeares to be moft dif-
ficult for unregenerate men to begin to turne ; or
for regenerate men to get any ground of their evill
wayes.
If to turne from our evill wayes,and to refift the
law of the members be fo difficult 5 then learne to
proportion your labour to the worke ; clfe the bu-
finelTe will not be effe&ed. If much labour be re-
quired, and little beftowed 5 then that which is be-
flowed, will be loft.
Tfainke therefore with yourfelves, that if yon
have taken none or fmall paines, the worke is not
yet done. If any man have thought it aneafic work,
let that be enough to convince him that the worke
is not yet wrought. The blunter the toole is, the
more ftrength muftbeputtoit : manyftayyetin
their fins, becaufe they have undervalued the diffi-
culty of this worke, and have thought leffe paines
would have fcrv'd the turne. Is it eafie to change
and turne the courfe of nature «? fee it by experi
ence 5 if a man have a naturall inclination, though
it may be leffe ftirring fometimes then other, yet it
will returne againe and againe ; andifthouufeft
not as much forces againft it, as it brings with it,
thou doft nothing to refift it. If one come againft
you with ten thoufand, and you meet him but with
two thoufand,who is like to get the victory f Thou
muft not therefore fpare any paines. Diff cilia
qudfulchrA: thisis the moft excellent thing, and
Q^3 there*
229
rfi
2}0
Of turning frm our eYill Ttayes
therefore the moft difficult. Is it eafie to build a
Temple to the Lord, and to keep it cleane and in
repaire i fee what paines Saint Paul tooke, i Cor. 9*
the three laft vctks^Every man thatjlriveth^ is Urn-
per Ate in all things ; therefore 1 keepe under mj body,
and dec bring it into fub]ettion : heexprefledit by
what they cud at the olympian ga?nes y who were at
great paines and labours before to enable them-
felves unto thofe exercifes.
To bring it to particulars.
Is it not a hard thing to keepe watch and ward
day and night againft a fpirituall enemy, to keepe
up the bankes, againft the Sea of lufts continually
affaulting, and breaking in ; to take up and to beare
the daily crofle without {looping, to cany the cup
of profperity without fpilling, toclimbethehill
of good duties without fainting, to abftaine from
the waters of pleafure, when we are moft thirfty,
and they at hand, to goe againft the crowd w th-
01 1 fvveating, tobeasanOwIeam-ngftmen, and
to bare the frame (asitisfaidof Chrift) whosw*
out and fuffered without the gate 5 he bare the re-
proach •, and to doe all this continually ? Thefe are
no eafie things, and yet they muftbedone; men in
this cafe are like unthrifes, who complaine of po-
verty, and that they cannot thrive, and yet will
take no paines. The fluggard will not pull his hand
out of his bofome $ and men are fluggards in mat-
ters of falvation. But to quicken you, confider
that this is the mainebufinefie you came into the
world ro doe. And doe you thinke that a little
cafttimefpentuponic will be enough < Maith.11.
13. It
Of turning from our eYiU Tbajes.
jii
13. It is laid, the Kingdome of Heaven fuffersv.o-
lewe, and the violent take it by force, that is, he that
would have the Kingdome of heaven muft ufe vi*
olencetotakeit 5 violence muft be offered to your
appetites and unruly affe&ions : he muft keep them
under, and that by violence-, and againe he muft ufe
violence in his prayers, and other holy duties, that
is, he muft wreftlc andftrivcinthem, and be fer-
vent in them. There are fome good duties to be
done as it were with violence. Chrift in that place
fhewes, that when the preaching of the Gofpell
came, and the beauty of the Kingdome came to be
opened to men, then they tookc it by violence. But
who is fo ravifhed now with thofe priviledges, the
hope of their calling, &c. that they fhould thus
take it with violence ,that is,fpare no paines ? Ther-
fore ftirre up your fclves, and confider what it will
coft you. This concernes even thofe that prof effir
the feare of the Lord. Lookc what anger and paf-
fion they have been fubjeft to, they are fubjeft to
ftill 5 looke what flackenefle they ufed in prayer,
the fame they ufe ftill $ their ancient infirmities
hang upon them ftill ; they are found in the fame
path ; the reafon is, becaufc they thinke a godly
courfe an eafie thing $ therefore have they taken
but fmall paines to be freed from the bondage of
their lufts, and to grow in grace. So alfo thofe
without arc not content to be at the coft and la-
bour to begin to repent, but think it may be fpared,
it will be at any time foone done. But know be-
loved, it is not fo. Take a man accuftomed to
idleneffe, is it eafie for him to become laborious
■ ; ' ..... , Q_4 and
2 li
Of turningfrom our eVtll wayes
SSffi
Anfa.
Rule I.
and diligent in his calling i fo if there be any ill
haunt, how hard is it to hinder a man from going
ftiil dovvne the hill, to pull his feece out of the
pit of uncleaneneflfe , fweete gaine, or gaming,
But you will fay, what is the labour we muft
vAc< turne from our evil 'wayes f
Directions might foone be given. If there be
any rdge fet on yourdefires, if you were once re-
folved, even that refolution is one meanes to
overcome your evill wayes : but to helpe you,
take thefe.
To fuch as are ftrangers from the covenant, for
to thofe I firft fpcake : when thou art given to evill
wayes, go not about firft a reformation in particu
lar,bnt endeavour to get a general change wrought.
It is a rule in Phyficke, that when a man hath a par-
ticular infirmity , the way to cure ir, is firft to bring
the whole body into a good frrme and temper, and
chat will worke out the difeafe : foget theutmoft
end altered. Therefore humble your felves, and
feek Gods face, and leave not till fome aflurance of
Gods favour be gotten, till a new Lord be fee up
in your hearts, a new end $ till the end be chaaged,
nogood can be done. Therefore it is in vaine to go
about the particulars firft. The utmoftendisas
the Rudder totheftiip, as the bridle Co the horfe,
which turnes all 5 going about particulars only, is
as if one fhould fet his (houldertothefideofthe
(hip, when one touch of the Rudder would doe ir.
Therefore Rthobeim 2 C/tw.i 0.14. erred ,becanfe
his heart was not prepared to feeke the Lord 5 and
his
Of turning from our eYiU wayes.
his failing in that particular is afcribed to his wan c
in the generall. lob 17. 9. It is faid 5 the righ-
teous jh:M hold en his way, and hec that is of pure
h*nds jhall rvaxejlronger and Jlronger : he that hath
his heart once changed, holds on ; but till that is
done, all is in vaine to ftrive with particulars. As
put the cafe a Gardener takes paines to dreffe a
Thorne 5 it may have as much paines taken with
it, in manuring and pruning it , as any plant in
the garden - y yet it remaines a Thorne (till, for
allthemouldesputtoit 3 So though thou pray.it
and fafteft, and humbled thy feife, yet if thy
nature bee not changed , all will doe no good.
Cafl: up a (tone a thoufand times, it comes downe
againe, becade it remaines a (tone ; but if it
were turned into a meteor, &c. or the like , it
would not. Therefore get a generall change of
thy heart, and then a change in particular would
follow.
Goe to C h n 1 st and befeech him to worke
thischange in thee,let this be more in your pradtife.
This wee formally confeiTe, that the L o a d only
can change us,, yet it is not throughly considered.
When thy nature is ftrongly inclined to any evill
way, fo as thou art almoft out of hop^ to overcome,
yet goe toGoo, That plrce may encourage is,
lames 4. 5, 6> doe you rhinkf the Scripture fayes in
vzxntyThefpirit that is in us Ittfteth after envie ? but he
\giveth more grace : hee had told them verf x, c\
I l**ft* fighting in their members 5 the ni ght aske him
how they (liould get cbevi&ory ; tm. aiththe A-
poflle,itishardtoovercori.£,a; .'e ilmpoffible
W
ro
Rule
2,
Of turning from our evillwayes.
to nature, the fpirit that is in tts luffs after envie^ and
will doe fo: Butconfider,the Scripture offers more
grace than nature is able to doe, it tells you not in
vaine, that the grace therein offered is able to heale;
though the difeafe be hereditary, and is part natures
cure,yct it is not paft the cure of grace,L/*#/ 10.31.
It is faid of C h r 1 s t , Him hath God raifedup to be \
a Prince and a Saviour, to give repentance to 1 fuel, and
forgivene(fe offinms. When lufts are too ftrong for
a man, Chrift comes as a Prince and overcomes
them, for he gives repentance ; and the end of his
comming was not onely to give falvation, but re-
pentance/ Though Phyfitians could not cure Na~
i aman^ht Prophet could,though the Difciplcs could
not caft out Divells, yet Chrift could : And there-
fore fay not, it is an hereditary luft,and it hung long
upon me,and I have made many refolutions ; and yet
I cannot overcome it.
Take a man that is borne blinde, hce is paft all
cure by man, all Phyfitians will give him over, and
fay, he k borne blind • yet remember that Chrift did
cure thofe that were borne blinde and lame. This
courfc Paul tooke 2 Cor. 1.2. he had a ftrangeluft
which hee could not overcome, hebefeccheththe
Lord to remove,/^ this I be fought the Lord thrifty
that it might depart ,foZ> avid 'alfo, Pfal.51.10. find-
ing the remainder of his old difeafe and finfulldif-
pofitions, he goes to Go d for a new hearty when
he could not make clcane his heart, he pray es to the
Lord, Create a cleane heart in me. So h e in the Gof-
pell, / befeech thee helpe my unbelief e. Thinke not
that all is done, when thou haft taken up a refoluti-
on
Of turning from our tVxH Up ayes.
2*5
on againft thy finne ; to take up a refolution, be-
longs to thee 3 but to cure it belongs alone to God:
Goeto him therefore 5 for he hath undertaken to csr-
cumcife thy heart. Epbtf.$. he having prayed v. 1 6.
that th'jfhould be strengthened in the inward man , ejre.
then verf. 1 o. concludes, Now to him thai is able to do
exceeding abundantly above all wee are able to as ke or
thinke, according to the power that mrkethtnws, &c.
as if he had faid, you may finde many weakmfTes
inyout felves, andthen doe as I doe for you, goe to
the Lord to hcale them, and know that he is able ro
doe above all thoucanft thinke, to fubduethat luft
which thou thoughteft could never have bceneo-
vercome.
But how will he do it < According to that mighty
pwer that worketh in m^ that power is as ftrongas
Chrift hirafelfe, for it is the power of his deatb,che
power that raifed him up from death ro glory, able
to worke out all infirmities, and to worke in:o y
all the graces you want. 'Give not over therefore,
have faithinthepromifesof Santl/fication, as well
as in thofc ot Jujiif cation. Is he not bound by pro*
mife to performs thefe to you that believe, as well
as the other C Where ever God hath amor:* it o
fpeake, faich hath an care to heare, an hand to jay
bold, as God faid tolojlwa, I will conquer rfW |
Gyants for thee, I will pull downe thofe \va!!
which they fay arebuilt up ro heaven * onclybcc
thou cou^agious, and doe but truft mee., beeeot
difcouraged upon any occafion, givenor« •. fa>y-
ing, it is a thing will never be done, ar>d b
fhv* trufted the Lord, hec would quickly Inn
dov<
1)6
Of turning from our eyiU wayes.
\
Objetf,
i^ififtV
downe and given over. So I fay to you concern-
ing your li fts j bee couragious 5 and fo none arc but
[ hofe that put their confidence in the L o r d 5 faint
not, nor be weary $ doc but believe thou ftialc over-
come, and thou ftialc fee them all conquered in the
end. One word of his mouth was enough toftill
the raging windes, and is as able tfoftillthy lufts.
Bnt here many will bee ready to objeft, I have
driven long and prayed long, and taken much
paines, and I have not gotren the vi&ory ; this
muft necefTarily bee 3nfwered , for this is the
cafe of many, and it is the (cope of Sdthd» to dif-
courage men, and thereby to give over the com.
bate.
Firft confider, whether thyjftriving be right or
no ! for there is a falfe refiftance of finne, and the
promifeis not made to that 5 and then no wonder if
they be not performed 5 for example,
1 Firft itmaybcitisnotthefinnethouftrivefta-
gainft, butthedifprofit, the difcredit 3 in thy name
and eftate,or fickneffe in thy body,that followes up-
on itj fo as if thefe were removed,thou fliouldeft be
willing enough to keepe the fin. Thi s is not a right
ftriving that will be accepted.
2 It may be, it is but a faint refiftance, and a faint
dc nyall doth but make the begger i he more impor-
tunate, £4/44wgavethemeflTengersadenyalU but
it w as a faint onc,they perceived his lingring, which
made them the moreimportunate : It may be thou
art content ftill to parly with finne zsEvah did,and
fo by lrtcleaodlitrleart brought ro the committing
of it: thefe faint denyalls are no deny alls, thefe pid-
fag
I Of turning from our eYill wayes.
ng companions are not to be accounted fighters a -
gainftfin.
3 If thy denyallbemorerefolutc, confider whe-
ther it be not for a fit,a flafh for a good mood, he is
but a cowardly enemy that foronevollyof fliott
will give over, Sathan and our iufts arc not of that
difpofition.
4 Confider whether thy refiftance be not only a-
gainft the groffe aft, and not againft the leaft tin-
ctures, the fringes and borders of fin,that doe com-
pafletheafl:. Thefeareof the fame kinde with the
although not of the fame degrees r thou refifteftit
may bee the greater ads, but admitted the lcfler,
fome dalliance with it.
As the drunkard it may berefolvestorunneno
more into excefle, yet he will fit with his old com-
panions, and be fipping,till fometimes he is overta-
ken, Balaam will goe with them, but not fpeake a
word but what the Lord [hall put in to his month.
The Levite wotrii not ft ay all dayjbutytt he would he
entreated to ft ay and eate his break-faft^andfi to ft ay din*
ner^ andfotoftay all night. Thus dalliance brings on
adultery, and leffer finnes greater y as a little thiefe
let in at a window lets in the greater. If therefore
you faile thus in your refiftancc, thepromifeisnot
made to you. Tis true, it is faid, refift theDivelland
he will ft/e from you $ but the refiftance muft be right,
and not fuch as hath beene fpoken, and that is the
firft anfwer.
As you may be deceived in your ftrivingagainft
finne, fo alfo about the vidory, and that on both
fides : both by thinking you have the vi&ory when
yoi^
2?7
A&ftP. 2
H?]_
Of turning from our eVtllwayes,
1^
you have it not, and (z) by thinking thou haft it not
when thou haft it.
Firft thinking thou haft not the vi&ory when
thou haft it ; for example, when thou findcft the
finne ft riven againft, bufling and lufting more than
at other times, thou therefore concluded, thou haft
not nor (halt not get the vi&ory ; when as now finne
is dying and on the lofing hand ; (as on the contra-
ry,when thou thinkeft all at peace, thou raayeft be
fartheft off the victory. ) Confider with thy felfe,
doth any man but a regenerate man complainelo
bitterly as the Apoftle doth, Rom. 7. the good that l
would aloe, that I doc not, or as the fame Apoftle com-
plaines, 2 Corintb. 1 2 . of the thornt in theflefb { doe
you thinke that any but a found hearted man, can
come as he did with teares to C h * 1 s t, that cry-
edout fo to him, Lord helpe my unbeliefs* can any
but a broken heart pray fo earneftly as DdviJ, pfit.
5 1 . 1 o . for a new and a cleane heart i This dcepe fenfe
of finne,isan argument of our vflSbry over it.
This complaining is a figne that we have the bet*
terof it : for what is the reafon thou complained
thus againft it, but becaufe thou art driving againft
J it i We know the mud that lies at the bottome of
the water, troubleth not the water j but when they
goe about to cleanfe the ditch, then the mud rifeth
and defiles it 5 yet then it is a purging. When one
takes a fire-brand toextinguifh it,by beating out the
fire,yet then it is the f pafkes fly moft about ; When
we ftrive againft finne, we feele it moft, partly be-
Icaufe Sathan his manner is, to rend and teare,when
he is going out, and it is the nature of fin alfofo to
do,
...
Of turning from our eVill Tbayes.
do, as alfo becaufe our light is encrealed, the more
grace wc have, and th~ more we ftrive againft it,
and therefore we fee it more, our fenfe of fin grows
moreexquifite.
Againe on the other fide thou mayeft think thou
haft the vi&ory, when thou haft ic nor. The foare
may be skind over, when it is not healed at the b jt-
tome, and then no wonder, if it breake out ag3ine :
Sin may lie but afleepe when thou takeft it for dead;
therefore in turnirg from our evill wayes wee muft
obferve a right method. Let thy humiliation bee
found, thy faith and afTuranceperfeS : whenthefe
precedent ads are not done as they ought, and yet
thou thinkeft thy fin mortified, it may deceive thee)
as wee fay anerrourin the firftconco&ion is never
amended in the fecond, nor of the fecond in the
third : So if thy humiliation hath not becne found,
thy turning from thy evil ways cannot be through.
To anfwer thi$*obje&ion, confider that thou
ftriveft againft even a fpring of finne , if it were but
to emptie acifterneortodryupapond, when the
worke is once done, we (hould heare of it no more :
but it is a fpring offin that runnes continually ; and
therefore thinke not that becaufe it returnes againe,
that thy former driving is in vaine. As thofe that
watch over the pump in a Ship, though they pump
out all the water to day,cannot fay, that it will bee
emptie to morrow, or that yet their pumping is in
vaine,becaufe it fills againe,for if they ceafedto doe
it,it would finke the Ship ; I o it is with finne,efpeci-
ally with Home fins : fome are more properly cal*
led the Law of the membm y as being rooted in the
con-
*19
■$Af)fi>
24°
Of turning front our eVtU waycs<
conftitution of our bodyes,in our natural 1 difpofiti.
ons 5 and thefe are ready to returne againe ever and
anon.
There is a great difference betwecne thefe, and
the temptations of Sathan, temptations (as blafphe-
mous thoughts ) are but as weeds thro wne into the
garden, and caft out againe : but thefe are as weeds I
growing in the garden that take roote there: and
which though weeded out, will grow againe. We i
muft not hopeorthinketodrycleancupthefpring
of originall finne, but thelabourretumesuponus
a circle. As in our houfes fo in our hearts, we
4 Anfo>
in
fweepe them cleane to day, and againe to morrow 3
for then they will be foulc againe : therefore mer.
vaile not,if you be kept in continuall labour.
Againe confider this, that God fuffers fome
lufts and infirmities to hang upon you to humble
you i as he dealt with Paul : he Cent that f^wi in
tbeflejhythat he might not be exaluJiabove meafure, but
be kept little in his owne eyes : Though he cures the
Ague, yet hce fuffers fome grudgings to remained
that though wee goc inthewayof hiscomman-
dements, yet that weegoe halting, that wee may re«
member the worke of redemption, and be fenfible
of his mercy in Christ. Likewife hee fuffers
(uch lufts to haunt us, to make us weary of this
world, as Saint Paul, who therefore dtfiredto beitf
fohed and to bee with Ch r i s t ;asalfothat wtf
m'ght learne to be mcrcifull and charitable unto c-
thers and to pittythem that have the like infirmi-
ties. And therefore though thou falieft, yet give
not over ftriving.lt is Satans end to have us difcou.
rage:
Of turning from our evill fbayes.
241
raged : be importunate with God, and he cannot at
length but give thee the vi&ory 5 forasChrift
faies, if you aske bread, will he give you a Scorpion ? if
you aske grace, will hegivcyouuptoyourlufts?
he will not. It is Gods manner to let his children
ftrive, and to overcome in the end. lacobmeftled
all night till the dawning of the day, and then he let
him have the vi£ory, and bleft him. The Lord
fuffers us to drive long 5 but this is our comfort,
that wchaveapromifejthat if we refift the Devill,
he fhall fly.
And whereas you will fay I find it not :
The meaning of the promife is not, as if Sathan
fliould fly away as thou fliouldeft heare of him
no more, or that thy lufts fhould never returne up-
on theeagaine 5 but that if thou wile be perempto-
ry, thou (halt have the viftory in that particular
combate. As if when thou haftafeavcr, if one
comes and tells thee, take fuch a receipt and thou
(halt bee cured ; his meaning is not, that thou
fhaltfobecurcd,as never to have Feaver againe,
but that thou (halt be healed for the prefent : fo
in that particular combate, thou fhalt have the
vi&ory.
Oh 1 but lam ftill haunted, and Idoenot over-
comer?
Strive conftantly and confeionably, and though
it doth returne again and again, the Lord takes no-
tice of all thy paines and warring againft it : that
which he fayes to the Chnrch of Ef befits, Reveh
2.2. may be applied to thisj I know thy workes, and
thy labour : though thy corruptions be too ftrong j
,, R . _ for|
objefi.
Anfw.
Objefi.
Anfw*
r-
14*
Of turning from our eYtil ivayes
Rule 3
o R D
for thee s yec if thou ftriveft , the L
rakes ic for a vi&ory 5 thou (hale not be condemn
ned for it : give not over, but rather thinke thus-
if all this contention hath woonefo little ground
of my iufts, where (hould I havebeene if I had not
contended at all i and therefore I muft take yet
more paincs, and row harder, that at the laft I may
overcome.
And becaufethisisof gencrallufe, both tore-
generate and unre generate, therefore I will goe on
to adde fome more rules and dire&ions, wherein
this paines confifts which we muft take in refilling
finne.
A third rule or meanes wherein this labour a-
gainft evill vvayes muft be beftowed, is to (hive to
take notice of all the way cs of God, whereby he
labours to turne thee from thy evill wayes, and let
them not patfe without fome impreffion to that
purpofe for which God intends them. God ufeth
not onely his Word, but many meanes clfe, to
turnc men ; as by his workes, and by many para-
ges of providence hee ftrives with us, all which
(hould be obferved. As it maybe, fome great
crofle uponthecommiffionofafinne, fome great
dangerous ficknefle, though not to death ; fome-
times he fends great feares and terrors of consci-
ence upon fome fin committed, fometimes an evill
report is brought up ot us ; or he fends friends to
admonifh us, or executes fom Iudgemcnt upon an-
other for the like fin in our fighr. When he meets
with thee fome way or other, as he met Balaam, he
lookes we (hould undcrftand fomething by it : and
if
Of turning from our eYtll fbayes.
if we negled: thofe his dealings with us, he takes it
ill at our hands, and fo gives us up toourlufts
more and more. Bhn. 5. 22. there hadbecnea
Iudgeraent brought upon Nebuchadnezzar in the
fight of Beljhazzar his Sonne, which fhould have
beene a meanes to have turned him : but Thou Bel-
fliazzar his Some bdfi not bumbled thy felfe, though
thou knewefi all this. As if he had faid, 1 did all
this to one neare thee in thy fight, that thou might-
eft be humbled, and turne to me. This was the
cafe of Jeroboam, 1 Kings 13, Godfent the Pro-
phet to him with fignes and wonders, both in tear-
ing the Altar and withering his hand, yetftillhe
wentoa. Andverfe23« itisnotedand fctdowne
on purpofe by the Holy Ghoft, that after this Je-
roboam returned not from his evill way, &c. as if
God hadfaid,I looked thou fhould'ft have returned
upon the fight of allthefeludgements, but thou
wouldeft not. So lere. 3. 8. you know that if
rael was carried captive long before ludah. I gave
ifrael abiE of divorcement for her adultery : yet trea-
cherous ludah feared not $ as if he had faid, a Judge-
ment on their next neighbour fhould have made
them to ha ve returned . Therefore doe thou think,
what the Lord would by all fuch paflages of pro-
vidence towards thee, which are alias warning
peeces before the great army, as crackes before the
fall , crevefes through which the Lord reveales
himfelfe : For you muftknovv, that God brings
meninbyhiswoikesaswellasbyhis word ; and
you may take his workes in vaine as well as his
word, and to let them, paffe without profit is to
R 2 take
*4*
\ **— i O f turning from our eYill "Kayes
cake his Name in vaine, for his Name is whatfo-
ever he makes, himfeife knowne by : asbythefe
a<fts he doth, and God will not hold him gmltlejfe
that takes his Name in vrine. God will utterly de
(troy fuch a man, for thea there is no remedy.
God cuts not his ownccorne till they be ripe, and
all.his dealings with them tend to ripen them 5 nor
doth he bring wicked men to deftru&ion till they
bcripe for it, and every fuch paffagc doth ripen
them. Now all men*are for the moft pare in one
of chefe three conditions : Some take no notice at
alloffuchpaflfages. GodpiflTethby them, andis
not feene $ asitisfaidof the ifratlites, Dm. 29.
though they had feene great fignesand miracles in
the wilderncfle, verfc 3* yet they hadnoteyesto
fee them, nor earcs to heare them, verfe 4. Others
chough they doe take notice of them, yet the im-
preffionthey leave behinde them, is but flight, and
like a light colour not well dyed, thetinfture is
foone worn? out, Marke. 6. 52 fershey confidered
not the miracle of the loaves, for the hardmjjeof their
hearts. It was fpoken upon occafion o» their be-
ing amazed at this new miracle, Chrifts walking
upon the water, and is asif he had faid, // yee had
confidered the miracle of the loaves, you would not
have wondered thus at my walking on the waters:
that had madefo deepeanimpreflion on them, as it
(hould by reafonof the hardnefle of their hearts*
But you (hall fee the cafe quite otherwifeinthe
lay lor 5 his affrightment which the earthquake arid
the opening of the prifsn dores had wrought in him, .
I pafll-d not away as a drcame, but left fuch an ira-
preflion !
Of turning from our eYill Tbayes.
prcffion as brought him. home. Andfo fliould all
fuch paffages worke with us : And that is the third
dire&ion.
4 Rule is not (imply to goe about to refill the fin,
and to tuvne from the evil of our ways,but to fil the
heart with fomething thads better ; for when lufts
arr mortified, the ftream'e of our affe&ions are not
dryed up,but diverted $ and therefore the way is not
to goe about to flop the current of a finfull luft, but
to turne thy heart into another channell, fet thy
heart upon fomething that is berter : Take a crab-
tree ftockethat is fower or bitter, theonely way to
fweeten it, is to put in a graft of another nature,
which will change it, and by little and little fweeten
the conftitution of it.
But you will fay,what is to be put in +
I anfwer., goe not about it as a morall man, but
as aChriftian, get Inftification and San&ificat i on.
It is true, it is profitable to bee much humbled
for thy finne^ and you ought to be fo 5 yetthisis
not the onely way to heale it, but the heart muft be
(lengthened with the affurance of the f orgiveneffe
ofit.
There is a double way to get the heart turned a-
way from finnc,the one to fee the loathfomneffe of
that which we turne from, the other the beauty of
the contrary ob>e<ft wee turne to. - Spend not all
your paines about the firft, but doe fomthing in the
later ; the more contrition, the better. But it is
not got all at once, it is more increafed by affurance
and hope of pardon, when a man begins to have
kpe^ heefurifes b'mfelfc. So It is in all other exerci-
R 3 fes
»45
Rule 4,
246
Oftumingfrom our evill wayes.
fcs 5 it is hope quickens our endeavours. One that
is not neare a kingdome,goes not about it:but when
he comes to have hopes, he begins to beftirre him-
felfe, tollefpem, & toitecenatumjihtttforcgei and en*
creafc the hope of the pardon of your finnes. Hence
the ApoPcle, Rom, 15. 1 5. prayes, Now theGodof
hope fill you with all joy and peace ^through believing &c.
By the words following , it appeares to bee to
ftrengthenand fee them right concerning all their in-
firmities : and he points to this as onemeanes, toba
fild with ]oy and peace w believing 5 as if heehadfaid,
if your hearts were full of fpirituall joy, through
faith and aflfurance, your hearts would bee purified,
and therefore U^h alfo is faid to purifie the heart 5 and
bcfldes, when the bloud of Chrift is applyed by
faith, ^hcre goes a venue with it. Heb.p.iq* How
much more (hall the bloud of Chrift, who through
the ecernall fpirit offered up himfelfe to God,purge
your confeiences from dead woikes i And adde to
this falsification fit upon that worke. Ioh. 17. Chrift
hath pray ed, that they might be preferved from the
evill of the world.
But how flial that be done? San&ifie them through
thy truth, thjwordistruth^ that is, when they (hall
paffe through this world full of evill and corrupti-
on^ way to prcferve them fporleffe and untainted
is,to have the heart fan&ificd. When the heart is
well oyled with grace, thedirtof the world falls
off. This is an antidote againft corruption. Though
in your paflage, you meete with much bad ay re and
infection, this will prcferve you. But then how
fhould wecbecfan&ified? By truth • The more
truth.
1
Of turning from our eVill fbayes.
247
truth you get into' your hearts , the more grace.
Grace and truth goes together , 1 loh. and came
by C h r 1 s t , who is full of both. Therefore 2
Pet. ^,ult. thefc two 2XZ)vyvLt^Gr9w in grace ,and
in the knowledge ofchrift. By truth : but what truth?
thy word is truth. Every truth is not fit to fan&ifie,
as all water will not take f ope to fcower, the word
is that truth that doth it. CMoralltrutbs may doe
many things in the foule, they may adorne it, but
they cannot heale or purifie it. W4JI) in lor dm ^ faith
the Prophet to leaprous Naamaa- There isafpe-
ciall vertue in this Jordan to heale thee of thy lc*
profie, that is not in the waters of Damafcw. You
came not to the word as to a lecture of Philofiphy,
but as to that which workes wonders: the power of
God goes w th it.For withal markethis,that it is not
the word of it felfe that doth it 5 it doth not worke
as Phy ficke that hath a vertue in it of its owne, but
the L o r d doth it by the word 5 and therefore
Chrift prayes to his father tofanfiifie them by the
word. As a man writes a letter by a pen,fothe Lord
fan&ifics by the word. Toconfecratetheheartto
G o d is to fan&ifie it 5 and divine truths alone doe
confecrate the heart to God, andnoother. Letus
therefore get much grace and truth into our hearts,
afTurance ojjuflificAtion and \oy in the Holy Ghottjhtf.
by tafting of better the heart may be taken off from
the pleafures of finfull wayes 5 found joy will fwal-
low up all other joy es, the joys of finne.
Stirre up thofe graces that are in thee : for when Rule
wee exhort you to goetoGodtohelpeyou, our
meaning isnot,that youfliould leave all the worke :
R 4 forae*
5-
[j£
Of turning from our eVitt y?ayes .
Qb\eB.
Atifa.
fome labour is required of chee. I fpeake to thofc
who have fome beginnings of grace : you muft ftir
upthofe graces God hach given you. Hence
Saint Paul fayes, i Tim. 4. 15. neglecft not the
gift that was given thee, asifhehadfaid, Timo-
thy , thou maift doe much, if thou confider what
ability thou haft received ; fo much fpirit 5 fo
much liberty $ fo much regeneration, fo mixh free
will to good. So he fayes to the Church of Phi-
ladelphia, Thou h&fi a little firength, it is a Talent,
therefore ufe it. Therefore alfo he fayes inlude
20. buildup yourfelves, andeleanfe pur [elves, and
many the like.
But youwill fay, how can wee doe this, feeing
it is the L o r d that workes in us the mil and
the deed, and wee can doc nothing without the
Spirit ?
Though the Spirit doth it, yet we,in this worke
are to be agents alfo, Rem. 8.13. If you through
the Spirit mortifie the deeds of 'the fit Jh $ as if he had
faid, though you do it by the Spiric, yet do yon go
about it. We may do fomething to draw the Spi-
rit nigher us ; as we may do fomething to grieve
the Spirit, and to fmoke him out of the houfe,fo to
pleafe the Spirit ; as we intend the flame of the
Spirit by pure tho jghts 3 fo we put him out by fog-
gy thoughts.
jguefl. But you will aske^ what it is to ftirre up our gra-
ces?
Anf. 1. Stirreupthylight,examtnethyfelfeofthyevill
wayes,endeavour to fee them clearely, and confeflfc
them,for that is the way to forfake them, Prov. 2 8 .
13. and
Of turning from our eVill fbayes.
13. and defpifcnone of them : with that light thou
haft, examine every thing what ever thou haft,the
lead doubt, fearch it out to the full. This idle
fpeecb, this jollity and vanity of converfation how
little foever it feemes, as dalliance in thy thoughts
and eyes, overly performance of duties.
Vfe that light further to get reafon againft thy
finne. This is to confider a mans wayes as Da,
vid did, to ponder the reafons. Let a man take
paines with his heart from day to day, and confider
what reafons there are by which a mans heart may
be taken off from his finfas againft unlawfullgaine,
to thinke it but as ftealing cuftome, whereby a man
fortdts all the reft 5 that what is unlawfully got-
ten, is as the coalethat was carried in by the Eagle
into her neft with apeeceofbroyiedflefti,whkh
confumed her neft, young, and her fclfe ; and all
treaties of infirmities , that what is unlawfully
gotten is as a coale carried in by the Eagle into
her neft, and the flefh among therefttoconfume
all and thy neft. Had not ^Ahab better have
beene without his Vineyard i if pleafure $ con-
fider how it is but f or a feafon, and what bitter-
neffc it will bring in the end, and loft the joy
which by farre exceeds it : if matter of vaine-glory,
that all thy paines taken is loft, for it will bee all
thy reward.
When thou haft done this,adde a third,namely,
.exerctfej.0 overcome it : as Saint Paul fayes to Ti-
rnothy, excrcife thy fclfe to godlinejfe. Thinke of
thefe things, iTim. 4. 15. if thy failing be in
good, accuftome thyfelfetotheduty $ if in bad,
* difafe
249
250
Of turning from our evill wayes<
Rule 6
difufe it, and that will exceedingly helpe thee.
A Child that could not want the teat for an houre
or two, yet being difufed and weaned a while,feeks
not after it : and doe this againft your bofome fin;
that fin that hangs on thee more then the reft>
fingle out, and do thus to it,as David, Pfal, 1 8, kept
him ftlfe from bis iniquity.
Laftly, obferve the manner of their growing
upon you, and how they fight for themfelves.
The lufts that are in us are warring lufts, as I told
you out of Rem. j. and fo Saint lames tells us :
and fo in Saint Peter, they have a method in fight-
ing, which obferving,you may learne torcfift and
prevent them.
Obferve, when any affedion goes beyond the
bounds Chrift hath fet it, that then it begins to
warre and rebell, even as fubjeds doe ; when they
breake their Soveraignes lawes, they begin to re-
bell : fowhen RacheB would needs have children,
and nothing would content her elfe, it was a war-
ring luft.
Obferve the manner how they fight for them-
felves : the wiles they have in warring :they en-
deavour to potfefle the ports, thefenfes, fuffering
no good if they can to be brought in,that may op-
pofe them, and drawing in by them what may feed
and ftrengthen them, fuch obje&s as may give
fupply. For when the heart within is full of adul-
tery 5 they eyes is fo alfo. They take alfo away
the fupply from the contrary fide, caufingusto
negle£ prayer and reading, and fuch holy duties,
as the Hiltjtims difarmed the ifrae/ites, md would
let them have m Smith. They
Of turning from our eYtU wayes.
They draw men out with traines from their
forts, till they have led them into an Ambufb, as
lojhua drew the men of Aifrom their Towne, and as
the fiftiers drive the fifties out of their corners,
where they areiafe, and when they are wandring
in the river, take them in their nets $ fo dolufts
draw out from the rockeof our falvation,from our
refolutions, the ordinances, and our callings, an J
thenfurprize us. They leade us intoambufliby
little and little j As iV^rwasdrawnetodeny his
Matter by degrees. They will alfo come upon us
at firft, but with light skirmifhes. Luft commeth
not upon us with imicement and onfets, togreat
fins at firft: and we making account of lictle, and
fo being negligent, it comes upon us with the
maine battaile^ David lookes but upon Bathjbe-
ba at firft, and thenisdrawnetofpeech with her,
and then to folly. Therefore obfervethis, that
you may beskilfullinwarre, as the Athenians by
reafon of their neighbour enemies ; and having ob-
ferved this to be their manner to deale thus fubtil
ly, as Saul faid of D4^/W,looke about thee, and cake
Saint Peters counfell, abftaine from them; when
once an affe&iongrowes violent, medcle not with
if, have nothing to doe with it $ if thou doft, u ou
admitted an enemy into thy foule, that will be-
tray it : as David when he had fuch adefireto
the water the Souldiers fetcht him, hetwo*ldwt
drinke it^but porvredit out upon the ground : fo if or* ce
thy mind be fet upon fuch a fp-tt, orcompany, if
affedions once exceede their meafure, meddle not
with them.
And
*5'
M*
\ Of turning from our eyill wayes J
And then Hand upon thy watch alfo 3 for though
thou haft armour on, yet if thou watched not, it
will doe thee no good : as Sad though hee was
armed, yet being afleep, David came and took his
Speareaway; therefore befeberand watch, and that
thou mayeft not fall afleepe, keepe thy felfe fober,
and endeavour to weaken that law in thy mem-
bers that fights againft you, be doing fomething.
A law not executed is antiquated, and weakened,
and weares out, and cuftome ftrengthens a law 5
the lefle obedience you yield to thefe lufts, the
more you weaken them : when thefe lufts would
have thee omit fuch a duty, if thou yielded to
it, thou ftrcngtheneft it 5 if nor, thou weake-
ned it.
And againe, a law is weakened when it is not
cared for : care not for their threats 5 and when
the threatnings ©f a law arc contemned, they lofe
their force. If fin tell thee thou wilt lofefuch a
friend, incurre fuch dangers, care not 5 and that
weakens the force of it.
And if thoucanft not doit by reafon, do it by
force, byaftrongrcfolution 5 re$8e#dafMt> mn
[ubtllit4te>fedimj>etu. Overcome the defires of fin
by a contrary tcfolution.
^
Of turning from our evifl Tbayes.
*Sf**S?
Anil will be mtrclfuU to their finnes y <&c.
THefc ftlwt follow here are the particular
inftances wherein hee would efpecially
heare their prayers.
If they humble themfelves and pray , what-
foever their finnes are, God will be merciful! un-
to them*
Now the reafons why he fayes he will be mer-
dfuJl to their finnes (for fo according to the for-
mer tranflation I rather reade it.)
That the Lord hereby might take away all ob-
jections : for fome might fay, their finnes were ex-
ceeding great and many,and many times reiterated;
why but all thefe are but fit objeds for mercy, w ch
triumphs over them all, as a mighty Sea fwallowes
them up as molehills.
To take away that conceit, that all their hum-
bling themfelves and prayers, and new obedience
here required, is not required as a condigne fatis-
fa&ion for their fins : no faith the Lord, I will doe
it meerely out of mercy * though not without thefe,
yet not for thefe. There is a feeret popery to think
fomething muft be given,fome fatisfa&ion muft be
made, as if GedcKc would not forgive., inleflTethey
fatisfie for themfelves, &e. and fo ballance their
[ins. No, it is-meere mercy, free forgiveneffe*
To fetanhigh price upon this gift, the pardon
of
*H
-I
M4
Of turning from our eyiH wayes.
ob]ett>
\j&nfo.
Dott.
of finrie, I will be mora full mi forgive them. As if
hee had faid,remember, chat you are worthy to bcc
deftroyed, and not able to pay the leaftfarthiag.
But ic is of my mcere piety, that thou art forgiven.
I So that the matter we have in hand, is a gracious
promife of mercy and forgivenefle, which of all
points elfe I fall mod willingly upon, which will
make men come in, if any thing will do it. It is the
proclamation of pardon,that mud bring in pirates $
when as the proclamation of rebellion drives them,
away. Men are more eafily overcome wich kind-
nefle then wich threats 5 itistheGofpellmeltsand
makech men vile imhdrowne eyes. • J
But then fome will fay, that it is not neceflary,
that the preaching of the Law (hould goe before,
iftheGofpelldothir.
Yes, the preaching of the Law is notwithftand-
ing as a preparative. In all chat arc brought up in
the Church, there is fome knowledge in the Law
that p:£cedcs, but it is the Gofpellthat foftneth
the heart firft j as ice is broken in peeces with hot
water as well as with hammers, fo is the heart with
the GofpeUs well as with the hammerof the Law,
and indeed makech that knowledge of the Law that
proceeded to beeoperative 5 andfetsitaworke : fo
as the Law in its true working cannot bee without
theGofpell, nor the Gofpell without the Law : fo
as to a perfed vvorke of the Gofpell the knowledge
of the Law muft precede.
Whatfoever a mansfinnes are, if bee bee truly hum-
bled for them and forfaket hem, they jl)all bee forgiven
him.
Thi<
Of turning from our eVtU wayes.
This is the maine point you may obferve by the
way, that the Gofpcll was as fully preached to the
lews, as to us. So you fee it was here 3 they had the
fame way of being faved, that we have, as great
mercy promifed and difpenfed. Onely thefe great
myfteries of the Gofpell wherein grace and mercy
is difplayed, were not opened fo to them as unto us $
they had the promifesof fo^givenefTe as fully snd
clearely, but knew not the grounds of them $ as
Quids incarnation, death, and refurre&ion, as wee
dojnorthofe glorious priviledgesin particular w ch
wee have by Chrift. For the proofe of the maine
point, take that one place to make it good to you,
Efdj i . 1 8 . Com mwj *nd let us reafon together, faith j
the ho r d ; though your fwncs be as fcarlet^ they jh all \
bee white as ftow • though they bee red as crimfin, they
jha/l bee as rvooll. The Prophet had exhorted them
to learnt to doe mU^ &c. But the people might ob-
je& t : What (hall wee be the nearer for all this t if
wee be fuch great finners as you have even now de-
clared us to bee i to prevent this the Prophet tells
them, what though their finnesbe great and blou-
die fins,of the deepeft dye of guilt /"(there are many
kinds of red 3 but crimfonand fcarlet are the higheft)
yet you (hall be as perfe&ly cleanfed from all your
finnes as if you fhould fee fcarlet turned as whire
as fnow, or crimfon as white as vvooll, and none of
the former dy remaining : and when he tells this to
them, markehisexpreffion, Come, let us reafon toge-
ther , as if he had faid, this is a point requires flrong I
reafonings to perfwade you to believe it $ and in-
deed it is a hard thing truly to beleeve t he pardon of
then
*5?
256
M /nines pardoned to the Humble.
Re*f. 1 .
M^.V ult
ii 6nnes 5 and che rim: will come when you will
Kndc it to bee lb : Wee will therefore fee the Lore
and your confidences together, and you ihall fee
w the Lord reaibneth for himfelfe, and howhee
will make this good.
Wee will frit prove it to you from all his Attri-
butes.
1 From his truth, /^X^r^hach faid itsaadchis i>
argument enough, toperfwade you: And therefore!
having made this promifc of forgivenefle in the j
verfe before, tktf hec would fubdut their iniquities and^
aii thitr lnr.es tntotht depths efthefea, it dales y th»\
rviL'pcr 'forme the truth to l&stb^ And the mercy to i^brd*
h*m, which thou h*ft f#or'<;e unto eur fakers fr$m the
■ dsjes of old. As if hee had laid, you may reftper-
1 fwadedof this : for he hath notonely promiledit,
I bu: hathfwomeir, and that oath not u-ken lately,
' but of old ; there is an oath to k, and an old one, an
oath that hath many witnefles 3 ^brahtm and
l*<$b, and all the fathers that have beencfir.ee : ■;■
willhenor, thinkeyou, bee as good as his word? j
and that Ads 10.45. To him giv€4ithe ?r$thet:
witnu(ft) that tht9ugh his nsme^ nhcfitvtr btlici'ilb in '
him, jkdirtnrje rtmifiitn effinnes. It rs Saint Peters
fpeech to Comdiw; fayes Peter ,we deliver this frc
God to you, and no* only we that are the Apoftles
fay this, but to this truth doe all the Prophets,
lfijjcremj, and all the reft beave witnefle. Now
when the Lodhath faid fiich things, and mace
anabfolutepromife.he expeds you fliould believe
ir. It is a g:ea::r fin then you imagine, not to lay 1
hold upon fuch promifes. Sec how tht Lirdxzi-*
AUJlnnes pardoned to the Humble.
fo as ic i John $ . 9 , 1 o, 1 1 . If me receive the mtneffe
of men, the witnejfe of 'God is greater . for this is the wit-
nejfeofGod } &c. HethAtbelievethnot, God hath made
bim 4 lyar. As if he fhould fay,will you not believe?
If a man that is of an honeft difpofition fliould pro-
mifeyouathing, you would believe him: and will
you not believe mee i As if a man had more truth
in htm then I have : yea further,you make the Lord
a lyar, if you believe not this his record of his Son,
what is this record? why faith the Apoftle, I will
repcate it againe, The Lord hath given m eternal! life,
and this life is in his Sonne, that is, whofoever believes
and takes Ch rut, his finnesfliall be forgiven,
and hee (hall have life. It is_the pardon that brings
life to the condemned tray tor.*
2 But though hee hath faid, this is ingaged fuf-
ficiencly, and this is much to helpe our faith, yet
when wee (hall further heare and know him to bee
one of a mercifull nature and gracious difpofition,
wee will goc the more willingly to him. There-
fore adde to this, how the Lord expreffeth his na-
ture to us, Bxodfos 34.6,7. The Lord God, mercifull,
grddous And long fuffering, And Abundant in goo dm '[ft
And truth, forgiving iniquity, trAnfgrepon andfmnc.
As if he fliould have faid to ^Mofes, wouldeft thou
know the very inward difpofition and frame of my
foule i this is my nature, to be mercifull and graci-
ous^, thisis the Lords ide a, for his end here was
toexpreffe himfelfe unto us ; know that this is his
nature, and this will ftrengthen our faith in the pro*
mifes, for all his promifesdoebut flow from this
nature of his, and receivetheir ftrength therefrom,
S and
o"T" All finnes pardoned to the Humble.
and hee is rich in mercy, becAufe it t$ his nature
3 Addeto this the attribute of his wifdome, and
that will alfo hclpc us to believe his mercies.
God that hath made thefepromifes is exceeding
wife, and knows with whom heehath to doe, hee
knowes, that originall corruption that is in us , and
is the mother of ail linne, h:eknowes our infirmi-
ties, and what fci&on hearts, ls hce that made us
knowes what we a, ;■_, Ik hee that makes any thing
k:iowes the i iward frame of k. Ic is no (trange
thing for him to fee us fall into finne. Therefore
PfrU 78 .38,59. after he had fpoken of chofeftrange
rebrllions,of the people of ifracil into which they I
fcl 1 afcer their comming out o( Egypt, yet faith hee, I
Hee being fulLofcowpapon, dejlroyedthem not, but for-
gave their iniquity , and why i becaufe hee remembrei
they were butfiefh. And indeed, one would wonder
how the Lord 'could forgive foobftinite a peo-
ple, that had iuch experience of his power and
mercy by thofe great workes which he wrought a-
fore them in bringing them out of Egypt,ya lie did,
beccufc he remembred and wifely conlidered what
ingredients went to make rp their natures ; hee re-
membred ' t bey were but flefh. So Pf*l. 103. 13, 14.
theformer part of that Pfalme, is nothing elfe, but
ancxpreflion of promifes of forgiveneffc, and in rhe
i4.ver'c hee gives thisasthereafonofall, forhee
knowes our frame, he remember eth that wee are duft:
hee fchowes whereof wee are made, and therefore is
exc^edini mercifull.
4 Whereas there is one Attribute from which
you objeft againft the pardon of their finnes, that
the
sill finnes pardoned to the Humble.
V9
the Lord notwithftanding is juft, and this terrifies
you and puts you oft* : even from this we may fetch
an argument to ftrengthen our faith herein ; for
know that the Lord is therefore ready and willing
to forgive, becaufe heeisjuft. ilohm.g. If wee
confejft our finnes, hee is fmhfnlltndjujl to forgive us.
This is the ground of all our comfort, thatheeis
juft and faithfully for isheenot engaged by promife,
and is hee not faithf ull to keepe his promife i A-
gaine, hath hee not beene f atisfied and paid for our
finnes by Christ? and his juftice will not fuf-
fer him to require a fecond payment. It isjujl now
with him to forgive, faithfulnefle hath reference to
his promifes, juftice to thatbloud of C h * i s t
the ranfomt received ', which clean fithm from all our
finnes.
5 If all thefe will not ferve to perf wade our hearts
to believe, the Lord defcends a little lower, and
helpes us out with an argument of his readineffe to
pardon, from theconfideration of what is in our
felves, confidcr how you would dealc with your
children FfaU io$* 13, Like ds a father pittiethhu
children, fo the Lordthem thatfeare him. If a child
that is yours, offend you an hundred times, yet if he
come in and humble himfelfe,y ou will pardon him;
And will not G o D,when his people humble them*
felves t We ufe but fuch arguments as God him-
felfe doth ,and do but fet him and your confeiences
together, to reafon the cafe: But you will objed a-
gaine, andfay, it is poffible for a child fo to offend,
as that a father will not nor cannot forgive him*
True,but the Pfalmifts meaning is, not as if God
S2 would I
260
All (innes pardoned to the Humble.
would pardon no more, then an earthly father 5 but
on the contrary, if you that are earthly fathers can
doe fo much, I that am an infinite Lord Cod and not
man, can doe much more, who is Omnipotent and
can doe whatsoever hee will, a::d (hews his omni-
potency in pardoning* I compare with this, Efay
J5.p. OWy thoughts are not as jour thoughts. What
though your fianes bee great and in their owne
thoughts unpardonable,and you thinke them grea-
ter then can bee forgiven? but mj thoughts layes
God, are not as your thoughts 'hee fpeakesthis of
pardoning 3 but as the heavens are higher than the
earthy fo are my thoughts above your thoughts, and
my ways above yours, in multiplying to pardon. Though
you could not forgive, nay though you cannot
rhinke or imagine how fuchtranlgreffions fliould be
forgiven, yet I can forgive them.
A fecond fort of arguments is taken from the
meanes and inftrument by which forgiveneflfe is
conveyed. Wee are come to I e s u s the CMedi.
at or of the new covenant, and to the blond of fprink.
ling, which fpeakes better things then the blond of yyi.
M. Hebrews 12. 24. Hee fpeakes this as an
encouragement to their faith, and it is as if hee
hadfaid, confider how the bloud of Abel, though
but the bloud of a poore man, cryed fo loud thanr
came up to heaven,that it brought down vengeance
upon Cain, how loud then fhall Christj bloud
fpeake* What is it able to procure for us? which
fpeakes better things, that is, for mercy ( which
G o d is more ready to heare the cry for, then for
vengeance; and this cry is not of the bio ud of an or-
dinary
AQfinnes pardoned to the Humble.
dinary man, as <-/*£*/ was, but of the bloud of his
owne Sonne, to which purpofe compare with this
that place, .Heh. 9. 14. Bow jnuch .more (halt the
blond of Chrifl^whothrough the eter nail Spirit offered
I up himfelfc without (pot to God, purge yo,r conjc ence j
\frm dead works? As in the other place he com- j
j pares it with Abels blond, fo here with \the bloud of \
\ Buls and Goats - y which in the old law ferved- by |
j Gods appointment for theoutward purification of the
\ flefh, ho\tf much more, how infinitely tranfeendent-
I ly more above our thoughts or imaginations, (hall
che bloud of the Sonne of God be able ko purge
your confcicnces i we n6t able to conceive,nor he
to expreffe ; he onely fayes, how much more, &c.
and he backethit wich twoReafons, which put
togcther > (hew the tranfeendency of that fufficien -
cy in Chrifts bloud to cleanfe us : the firft from the
eternall Spirit, whereby he offered up himfelfc 5 it
was not the bloud or facrifice of a meere man, but
of God : which facrifice was in it felfe without
fpot.
There are three objections we ufually make a-
gainft our felves by rcafon of our finnes*
1. That they are fo many,
2. So great.
3. That they are reiterated and often fallen into.
Now the fprinkling of the bloud of Chrift thus
offered is fufficient to cleanfe your consciences from,
and to take away all thefe, Ezek^6.i^. then wiMl
fprinkle cleane water upon you, and ye fball be cleane
from all your filthineffe^and from all your idols will I
cleanfe you. The bloud of Chrift is che water there
S 3 meant,
2^1
6i
All finnes pardoned to the Humble.
meant , which dun fab from finne and flthinejfe^
and from all, though never fo many, and from ft.
thimffe, and idols , from fuch finnes, though never
fo great. Ah ! but I have alfo fallen often into them,
Zdch.is*!. Hisbloudis therefore compared to a
fount aine fct open for finne and for uncleanneffe 5 not
a cifierne, but a fountaine, a continual! fpring per-
petually running to cleanfe us; fo that as there is a
fpring of finne in us,fo as we are defiled againe and
againe, fo there is a fpring of vertue in hi*bloud,to
cleanfe us, never to be dried up.
The laft reafon is taken from the freencfle of the
covenant which God hath made with mankind, If
any manbeathirfi, yea if any man will cme^ let him
come and drinke of the waters of life freely. Sec the
manner how itis fet down, Ioh.j.$j, In the laft; day,
a great day of the feaft, left** food and cried faying,
if any man thirft, let him come to me, and drinke : he
makes a proclamation for all to come, as alfo 3 fov.
21.6. and 22.17. where he makes thelike generall
invitation, and adds, that they fhallhave it freely 5
fo the tenour of the covenant runs : that if any
thirft (chofc indeed that do nor,have nothing to do
with it) let him come and take freely • that is, I will
beftow it without any other condition, but com-
mln &-> without which no man can partake of ir, and
thirftmgy without which no man will come, or
prize it.
The confutation of which covenant therefore
(hould move lis and hclpe us to believe the truth of
this poinc,thac whatsoever our finnes are, yet if we
humble our felves, &c. they (hall be pardoned.
Before
^11 /innes pardoned to the Httmbk.
Before I come to apply this to any man ; I mud
exclude thofc whom the Lord excludes, or rather
who exclude themfelves. Still remember what is
the laft letter of his name. Exodus 34.5. That hec
wilinot hold themcked innocent. Thou thatart a car-
nail man, haft nothing to doc with this childrens
bread 5 thou art a Dog : which may be made good
to thy conscience, out of 1 Pet .2. nit. Like the dog
thou returned to thy vomit : ForinthyfickneflTeand
in thy diftreffe didft thou not make many promifes
and refolutions againft thy wayes and courfes i and
after thy recovery, didft thou not returne to them
againe with asmuchgreedineffeasever i
2 Againe, thou art fuch an one as doeft not third
after thefe promifes 5 careft no more for them then
for thyoldfliooes 5 thzfc precious promifes ( which
as is faid before) containe in them moft rich and
precious promifes, and none fhall ever obtaine them
that doth not in fome meafurc of truth prize them
above all things whatfoever. Thou that never hadft
thy heart broken with theapprchenfionoffinand
Gods wrath canft not come tothirft after them,and
fo haft nothing to doe withthis water of life. A
man that is ftill whole hearted ever fincehee was
borne, and never affrighted with finnc and wrath,
may heare thefe promifes fpoken of, but hath no-
thing to doe with them.
3 They that are hypocrites,* are alfo excluded,
for they are to have their portion in hell fire, and
therefore whilft remaining fuch,have nothing to do
with the promifes. Now an hypocrite is one that
is not willing to omit holy duties altogether, and
_ s 4 y*
**l
Ffe.
z64
All finnes pardoned to the Humble,
oije8 r
yet not willing to doc them throughly ,ons that like
the Eagle foaes high in faire pretences, but ftill
hath the prey that is below in his eye, and will
ftoope font upon occafiGn,eyingprcferment,credit,
riches &c. all the while: Thou mayeft bee white
in thine owne eyes, and wafht before a communi-
on, or fo, as a Swine may bee wafht as well as a
Sheepe, but yet the Swiniih nature remaines.
4 Or it may bee thou art a wicked man.
But y#u will fay,who are thofe wicked men <
I will give you a defcription of them, which no
man (hall refufe, they are fuch as hate the Lord, nov
can any man think much, ifhee bee cal'd a wicked
man, comraing within the compaffe of this charra-
iter; for it is the note given in the fecond comf^an-
demcnt. Now when we heare this,every man wifbe,
ready to fay,I hope my condition is good,I am non
of them that hate the Lord: but know,there are ma-
ny thoufands that think well of themfelves,who yet
when it comes to the tryall will be found to hate the
Lord. And therefore to try thee in this, give mcc
leave to aske thee but a few qneftions.
i Doft thou not hate the la wt doft thou not wifli
that the Law were not fo ftri<3,and that it gave more
I liberty? Let an unrcgenerateman try himfelfe by
this, and he will find fuch a difpofitionin him, that
he defires that t he law would give him leave to com •
mic fuch and fuch a fin ; he efteemes of the Law as a
thing that is contrary to him,and therfors their com-
] plaint of godly men is, that their tvayes 4re contrary tt
\ours, in the booke oiWifedome. What wnyes?
1 the wayes of the law:for where is contrariety , there
f
Ml finnes pardoned to the Humble.
>*5
$ hatred;ind if they hate the law, they hate the law-
giver God^ for the law is the expreffe image of God . j
2 . Againe, I would aske thee, if i his be not alio j
thy difpoficion, that thou haft no great delight ro j
be where the Lord is t thou haft not any delight
in holy duties, otherwife t han as cuftome, and na-
turall confeienee have made them familiar to thee$
nor to be in the company of the Saints (for where
two or three of them are.there Godis among them)
but when thou art among them, thou art as ic were
out of thy element-, if theybefuch as are formall
like thy felfc, thou canftaway with them- but if
they be holy, and the holinefle of Godappearein
them, thou delightefl: not in them $ thou couldeft,
it may be, be among the Saints, if they hold their
tongues 5 but let God fhine in them, then thou
canft not indurcto be there.
3. Againe,dofhhou hate thofe that are like the
Lord t forif thou doft, thou hateft the Lord him-
felfe : for as we try our love to the Lord > by our !
love to the brethren 5 fo our hatred alfo. Is there j
a fecret diilike of them, though thou knoweft not 1
why, an antipathy, though happily thou canfl not i
give a reafon of it t It is becaufc God hath put an !
enmity, and there no man can put amity : all en
dowments, fweetneiTe of converfe and difpofition,
eminency of parts in the Saints, will not take a-
way the enmity that is in wicked men againft
them, David was a Poet, a fouldier, a man of ex
cellent parts, wife and valiant, yet had abundance
of hatred amongft men for his goodnefTe-
4. Againe,doeft thou not defire that there were
no
2( 56 \ Mfinnes pardoned to the Humble,
no God c Couldft thou not be content to live for
ever in this world, fothat thou were happy here,
and fo there were no hell? Couldft thou not be
content that there were no heaven, no God, no
Iudge at the laft? If every unregenerate man would
examine himfelfe, he fhould find this in himfelfe.
Now if any wi(h that fuch an one were not , that
he were fubUtm de medio^ it is a figne he hates him:
for that is the property of hatred, to defire the ut-
ter removall of the things hated.
5. Againe, doft thou not lie in fomefm which
thou knoweft is a finne? Now every man that
jliesinafinne, aknowne finne, feareth God as a
Iudge. Let him bs a thiefe, and he will feare the I
Iudge,and whom a man thus feareth , he hateth,
gaern metuunt ,oderum, he that walkes in darknefle
hates the light, and God who is the author of that
light. Doft thou therefore live in fome evillway
or other, wherein thou doft allow thy felfe ? thou
haft no intereft in thefe promifes : onely thofethat
claime intereft in the promifes, who raake confer-
ence of all their way es, dare not omit the leaft du-
ty, nor perform it flightly.
Laftly confider, art thou not one of the foolifli
virgins, deferring repentance , not caring to pro-
, videoyleintime,butthinkeftthoucanftdoit time
J enough at death t and, I will come in ere I die,like
the Jluggard in the Proverbs, tumbling in the bed
of thy fin fecurely, and loath to rife, turning like
thedweonthc hinges^ butftill remaining upon the
fame hinges. The Lord hath faid 3 Deut.29. that
he will not be mercifull to fuch a man , but his an-
ger (hall fmoke againft him. But
All finnes pardoned to the Humble.
167
But you will fay, what do you preach damna-
tion to me' will you leave us dcfperate ?
I anfwer you,we preach damnation to you whilft
you are in fuch courfes, and would make you dc-
fpaire of your felves, to drive you out of your
felves unto Chrift D and it were an houre well fpent,
to put you out of hopes but what:' may we have
no hope left if None, in the eftate you (land , but
that of the hypocrite, which paifheth with him:
for if thy hope were true , it would purifie thy
heart, as SJohn fpeakes. But I may pray ? But if
thou continued in thy finnes, thy finnes (hill out-
cry thy prayers, and at the day of thy death, when
cheleaftintereftof thefe promifes will be worth a
world, it will be faid to thee, that thou hadflno.
thing to do with them, and there was a time when
God calFd uponthee, and thou wouldft not: and
therefore then,though thou cry to him, God will
not heare thee.
But if there be any broken-hearted finner defi-
ling to feare the Lord D and ferve him fincerely,that
have this witnefle in their confcicnces,that though
chey do not that good they would, yet they ftrive
againft all fins, allow themfelves in none, whether
fmall or great 5 to you I fay, that of the Apoflle,
iiVM.13. Truft perfeflly on the grace brought unto
you by the revelation of lefus Cbritf , t §a«»* IW**t£,
ttufl not by halves , but truft pcrf <fiiy : if I had
bidden you truft in your fandification, you might
have done it iinperfedly, becaufeycur fan&ifica-
tion is but imperfeftj but feeing it is the free grace
of God is brought to you as a rocke to truft and
relie
Vfiz.
\ —
All finnes pardoned to the Humble.
rely upon; tiuft perfeftly upon it; commit ally our
*vi:ight ar»d burthen to it; fftb.6.18. God, when
he made the covenant of grace, rooke an oath to
thai end, ikjtt we might haveflrong co .f glutton • this
itan argument commonly torgoueo among "Chri-
ftiart$,and io they want zhitjlrong consolation which
chcy might have. Do yoa think it a fmall matter,to
takeanoath of God partly and in any degree in
v:\x\tGod hath fworn that y to might have fir ong con
folat, w y and he would have it fo ftrong, t hat whe l
Sat au ieis upon you, it may be as a ftrong fortrefle
to hold ouc againft all aflaults : why is your faith
fo weak then c what are the impediments I
i. One is,t hat we are deceived in the covenant:
hath not the Lard proniifcd to juflifle the ungodly,
and commanded us to believe on htm that juftfies
the ungodly? Rom t ^. 5t and bidden us come with an
empty hand •? and thou commeft with an handfull
of humiliation, andfayeft, that thcu durft not
come before, and now I can come better in : che
more thou haft in thy hand, the leiTe firmeisthy
hold. A man that is in danger to be drowned,
cannot take hold of a Cable catt to lave his life, if
hckccpcs anything in his hand, an empty hand
takes the fafteft hold : thy humiliation if true, will
empty thee of all feife- conceit.- therefore if thou
through humiliation haft nothing of thine owne
to rruft to, thou art the fitter objed: for mercy. Be
not al waies poiing s downewards on thy finnes, but
looke rpto God, mb.6. Thej have (Iron? confcla-
Hon, who have fled for refuge to the hope laid before
n> which hope we have asanwker of the foule both
_____ fure
y4U finnes pardoned to the Humble.
fun and fiedfajl, and which enter eth into that w, thin
the vaile, Veri.i8 5 ip« This our hope is notfaid to
bee any thing in our f elves , but is as a refuge
which we flie unto out of our fdves, and is laid a~
fore us, growes not within from what is within us,
and is horn above: now by hope, we are not to
underfland the thing hoped for , or the grace of
hope in us, but that fure promife of God ratified
by an oath $ this is the objedt of our hope, and fo
calYdeurhope) that is it which is our refuge, and
whichis laid afore us, and proceeds from Gods
owneb*eft and nature $ which if weanchorupof),
we fliallhave ftrong confolation, both for Aire-
nefTe of not failing us, and for fteadineffe eftablifh-
ingour hearts; but whilft we flie for refuge ro any
thing in our felves , or caft anchor upon it , we are
toflcd with every wave.
2. Our daily infirmities, they alfoare a great
impediment. A man thinks, if I had faith, that
would fo purifie my heart, as I fhould not fall t hus
oft as I do.; which whilft I do, how can I have
fuch ftrong confoladonc'for this Ifay to all upright
hearted Chriftian^that their infirmities fhouid nor
difhearten their faith and confolation 3 but they
fhould rather labour to flrengthen thdr fandifica
tion. Say with thy fclfe, becaufe my f n; are and
have been greater than other mens, therefore I will
labour more for fan&ification hereafter, I wil love
more than others, and be more ferviceab*e for rhc
time to come 3 buc fay not, therefore I will doubi
ordefpaireof Gods mercy.
3* Hinderanceto theirlaying hold of the pro
mifes
169
270 1 Ml finnes par doned to the Humble.
miies of forgiveneffe, is a conceit of their warn of
humiliation, as if they were not humbled enough j
but if it be fo much as brings thee home to Chrift,
if thou thirft for Chrift, fo as nothing will content
thee till thou haft him 5 fearcnotto lay hold, this
is enough, ftand not upon the meafure.
Laftly, it may be thou haft not prayed enough
for affurance of forgiveneffe, and therefore want-
eft it. It is here put in as a condition, if mj people
~pr*f^ and among other things for this, to forgive
yourftnnes, and to givethem theaffuranceof it.
All the Arguments in the world cannot pcrfwade
the heari of this, nothing but the fpirit of adopti-
on 5 and can io great a mercy be obtained without
fervent prayer i therefore go to God , and intreat
his favour, and though he defcrres, yet continue in
prayer : for it may be the Lord alfo with- holds it,
becaufe he would have thee fet an high prize upon
it : which thou wouldft not do, if thou fliouldft ob-
taine it eafily : but be not difcouraged , continue
thou to pray ftill, and in the end thou (halt have it
with a full hand.
Heare you me, all ye that arc upright and fin-
cere in heart, here is your comfort, continue thus to
feeke Gods face, and all your finnes fliall be as if
they had never becne committed by you: and what
is faid of the finnes of Ifrael and Iudah y Ur. 50.20.
The iniquity of Jacob Jhaff be fought for , and there
jkatlnonebe found: fo (hall thine be in the day when
they fliall be fought for: Is not this a great and
unfpeakeable mercy i A man (hall bee as if hee
had never committed finne $ even as if hee
were
All finnes pardoned to the Humble,
"were as innocent as \^Ad*m was in Paradtfe.
But you will objed and fay, can finnes that have
becne committed ceafe to have beene commuted,
or ceafe to have becne finnes if
A'ifiver : us true, that which is once done can
never bee undone. All the ads rcmaine as things
dace done, .fo as it may bee faid 3 they were commit*
ted, and w rfc thushainous ; when therefore it is
BsA&jbmflM&k wfr^tfee meaning is, they (hall bee
of no efficacy, they fliall never bee able to doe 30 1
hurt,as our Saviour faid co his Di ciples,Z,«£. 1 o. 1 p.
You Jhdll tre*d Mpcrt Serpents and Scorpions, and they
/batinot hurtyou y \o I may fay of ' fiojt Jbal not hurt yen
becaufe the ftmg is taken away in and by Chriit-
or as that fire in ?{ebuchadnezzars funace, it had
power enough to bur ve others, but no: 10 much as
to finge an haire of che three childfren,becaufe chrift
was with them •■ fo thofe finnes whidi would fting
and (hail Uing others to death, becaufe of rheirim-
penitcnce,yet (hall dot thee no hurt, bur tall ofFHke
the Viper off from Saim Pauls hand 3 but not hurt
thee. It is an opinion of fome, thatG o d en fee
no finne in his children, becaufe fay they , there are
none (when a man is once in Chrift; lor r bee
feene : But that is not the meaning of thst'fbymg,
God fees no iniquity in laccb : they arc th-ie, but as
in a debt-booke crofled and canceled - though the
lines bee drawne over, yet thefummes may be read, |
yet fo as they cannot bee ena&ed, orfuetffor, be- J
caufe they are crofted and caned I'd. A failing fta? 1 e ■
Idferh ics light by little and little, rnd when i : l
comes to the earth, k goes quite -out 5 fo wher- fmne s \
be? ; n ;
271
Objicl.
i^sfnfk.
171
Vfi<
All fwnes pardoned to the Humble. \
begin tofall from their proper element and Sphere,
that is an unregenerate hearr, where they had domi-
nion and raigned and moved as in their Grbe, the
light and influence of it decayes, and (hall at length
borh in the guilt and power of it wholly vanifti.
I will alio adde to this, this caution : the Saints
muft know that for all this,their finnesare retained,
till they adually repent againe, the Lords wrath is
kindled againft them, and they may feele fuch ef-
fects of it as may make their hearts akc. Thus the
Lord met Mcfes, and would have fliyne him in the
Inne for neglecting that ordinance of circumcifionj
the finne was not forgiven till he had humbled him-
felfe, and amended his fault ; foGo d was angry
with the ifraelites that fled before their enemies, till
the accurfed thing was taken away : So when D*.
vid finned in the matter of Vriah, it is faid in the end
of that Chapter 2 Sam 1 1,27. The thing that David
had done difflcafedthe Lord, and there was the wrath
of a father againft him, though not of an enemie:
and when was it that God was well pleafed with
him againe, but when hce had humbled himfelfe
and repented? Therefore that you may have
ftrong confolation, fearch and examine your hearts
and lives, fee that there bee no way of wickedneffe
unrepented of in you, before you apply all thefe
promifes, which then you may doe to your com-
fort.
Somewhat is now to bee faid, even tothofe
whom before wee excluded 5 for the end of our
preaching is not to fhut them for ever out. If the
Lord will bee mercy full to our L finnes, if wee be
hum-
AQ finnes pardoned to the Humble.
humbled $ here is an open doore for thofe that are
without, aground, to exhort them to come in.
Come and welcome. God is exceeding merci-
ful^ and ready to forgive and receive you. If any
thing will draw men in, they arethepromifesof
mercy 5 the hue and cry makes the thiefe to flya-
way the fafter.
The Proclamation of pardon brings the rebells
in, and what greater motivecan wee ufe than this,
that whatever your finnes are or have beene, neves
fo great in thcmfelves and aggravated with never
fo many circum fiances, yet if you will come in
and humble yourfelves, and turneto God, God
will bee mercifull to you. No matter what thy
finnes have beene : all the matter is, what thy
humility is, what thy rcfolmions to confeflfe and
forfakethy finnes are 5 they have not gone beyond
that price which hath beene paid for them : And
God will not only pardon their fins, but alfo leave a
blefling behind. If you indeed fliould come thus
to any man whom you have offended, hee would
fay, what are you not afliamed to come to mee ha-
ving wronged mcethus, tolookemeeintheface?
not to aske forgivenefle onely, but to askefucha-
kindneffe, fuch a favour at my hands alfo i how
could you have the face to doe it ? But the Lord,
hee never gives that anfwer, for hee is not as man,
/fr.3.11. Though if a man put away his wife, andjhte
becomes another mans, hee mil not receive her againc 5 ,
yet returne tomee, fajes Cod. It ispoflible for men
to commit fuch finnes that men cannot forgive, but
God can pardon any.
T You
VI
^74
J 11 finnes pardoned to the Humble.
£a?p.
You know the pernicious counfell which of-
chitophel gave to Abfolon $ to got in to his fathers
wives, to make an irrecoverable breach betwcene
his father and him, judging it fuch an injury, as X><*-
vid would never put up, yetnturnetomeejayes God.
God can pardon any,/ mil {utter thyfinnts as amyjl,
and thine iniquity as a cloud.
Some fins arc (null as myfts, fome more great
and groffer,as a cloud . Gods mercy is able to feat-
ccr both. Doe not fay, oh I had beeneahappy
man, if I had not fallen into this or that finne, I had
then beene pardoned. Tis true, that inrefpe&of
Gods diflionou*, it had beene better thou hadft not
committed it -but yet this I will fay, that in refped
of obtaining pardon thou raayeft bee happy not-
withstanding : if thou humble thy felfc, this finne
will not barre thee from happineflfe - 7 but thou maift
be in as good a condition after thou art come home
as any other whofe finnes have beene fmaller : 2nd
know that when thou art once come home, God
looking upon thee in Chrift, all thy finnes difpleafe
hira not fo much, as thy repentance inand through
Chriftpleafethhim.
But how (hall a manbeperfwadedof this Gods
ready nefle to forgive i
Confider that place, As 1 live, faith the Lord, 1 j
will not the death of a fimer, but rather that hee turne
from his mckedneffe and live : Hee hath taken an
oath for ir, that hee delights more in faving than in
deftroying : and you may believe him. Confider
alfo what Chrift was wont to doe in t he day es of
his fle(h: and hee is ftill as mcrcifull an high prieft
as
utllfmnes pardoned to the Humble.
as ever : None were more welcome to him than
Publicans and Harlots, that came with repentance to
him i and hee is as ready to receive us now as them
then.
I doubt not but that Chrift is willing, but what
will God the Father do t
It is certaine, that hee is not willing to have his
Sonnes bloud fpilt in vaine, which fhouldbeeof
none effeft if fuch finncrsas you are fhould not bee
faved : Hereby the bloud of Chrift is improved,
that it is fprinkled on many for great finnes . Think
not therefore that God is backward to pardon JfaL
130.3,4. There are two arguments more to helpc
us in this, l/heefhould marke what is done amijfe, who
fhould ft and 1 none (hould be faved. Now it is not
his will that all flefh fhould perifti, and therefore he
will not take the advantage to caft men cleane off
for their finncs - ? againe, none elfe would worfhip
him . There is mercy with theejhat thou maycjl be fea.
red : It is his full purpofc to have fome fer vants to
feare and worfhip him. Yea fhall I goe further?
God is not onely ready to forgive a but defirous of
it, yea hee is glad at the heart when a great finner
doth come in : which is noted to us in the Parable
of the lojt Sheepe, andtie loft groat : how did the
woman rejoyce for the finding of her groat, and
the Shepheard for his Sheepe ? And likewife
in the Parable of the loH Sonne, how glad was hee,
when hee heard that his Son was comming home,
that yet had lived riotoufly and fpent his goods <
it was to (hew, that God wasfoaffe&edwhcna
great finner returnes to him. Befides, he doth not
*75
Objefl.
Reff.
T 2
onely \
176
All finms pardoned to the Humble
objefl .
Anfr
w,
onely fay, if you will come, Ikecpcopcnhoufe,
I will not ihuc you out 5 buc inviteth them, callech
them - y yea more, fends his minifters to fetch them
in 5 yea more, entreatcth, befeecheth, comman-
deth,threatneth.
But you will fay, is it poffiblc, that I fhould
bee forgiven, that have committed fo many
finnes, fo great, fo hainous, and continued fo long
in them i
Yes, it is pofiiblefor you, Marke that place,
1 CVr. 6.9. Hee reckons up as great finnes, as can
bee named. Andfuehwere feme of you, bntnowjou
are wjfied. You fee what kind of people there were
forgiven, whence wee may gather, that thofethat
are guilty of thofc finnes now may bee forgiven as
well as then , fah were f$me efyou. Whofocver
thou art, it is no matter whatthouhaft beene ; all
the matter is what thou wilt bee. Putcafe, any
of the old. Prophets ihould come to thee , or any
man in particular, and fay, wilt thou be£ content
nowtoturneto G o d ? if thou wilt, all thy finnes I
fliall bee waflitaway, and thou (halt bee madean]
heire of Heaven : it would caufe him that hath any
ingenuity, to relent and fay, Lord, canftthou
now bee fo mercifull to meess to forgive mee af-
ter all this ? loe L o r d , I will come in and turne
r.n'othee.
I aske thee this queftion , whether art thou con-
cent to quit all thy finnes prefently upon affurance
of being received, if thou doft ? if thou anfwereft
no, art thou not worthy to bee deftroyed I if yes,
is not this great comfort ?
But
AUfinnes pardoned to the Humble.
But fonac may fay , if heaven gate ftand thus
wide open, I may come and be welcome at any
time. Thou vile wretch, that dareft to have fuch a
thought ! Doft thou not know, that every fuch re-
fufali of fuch an offer is fo dangerons,as it may put
thee into hazard of never having the like againe?
If the gate of heaven flood thus alwayes open,
why then did God fweare in his wrath of f ome if-
raclites, thdt they jhould never enter into his reft? and
what is the reafon that God faid of thofe that
were invited to the feaft, but refufed to come, that
they (hould never tafte of it f The reafon is there
given, it is faid, the matter of the feaft was full of
wrath at the refufall of his offer, both becaufe his
love and kindneffe was defpifed : that filleth a man
with indignation, and fo the Lord: and alfo be-
caufe the thing offered was of fo much price 5 it
being the kingdome of heaven, and the precious
bloudof Chrift, Therefore whenfoever fuch an
offer is made and refufed, God is exceeding angry.
There goes an axe and a fword with this offer, to
cut devone kverj tree th&t mil not bring forth good
fruit. Say hot when you heare of this offer , I am
glad there is fuch a thing, I will accept of it ano
ther time j but it comes too foone for me now.
Confiderthis, that the end of the comming of
the Lord lefus, wasnotonelytofave thefoulesof
men 5 if onely fo,then indeed this might have been
done at anytime, evenatthelaft: but his end alfo
was, Titus 2.14. Thdt he might purifie to himfelfe a
peculiar people , zetlous of good rvorkes , which is a
greater end than that which went before in the
T 3 •■< verfe,
*77
i 7 %
All calamity is from finne.
verfe, to redeeme us from all iniquity, to purchafe
to himfclfe a people that fliould ferve him in their
life time : and canft thou thinke,that thou that haft
ferved thy lufts all thy life time, (halt yet be ac-
cepted at death i Ic is a common faying with you,
that it a man be called at the eleventh houre, he
(hall be received: 'tis true, if thou be eft called then
firft, and not before, as the thiefe, who was not
call'd afore, was then accepred: bit what if thou
haft beenccaUM afore, and haft not accepred, but
put off all death < thy cafe then will be exceeding
dangerous. Againe, I aske thee, what is fc makes
thee refolve to come in at death f If love to
Chrift, then it would fooner ; if to thy felfe, how
(hall fuch a converfion be accepted '.
*&"*&' *£*» *** *$* *£* *g* *£• *£•
Come we now to the laft words :
And Ilbill bealt their land.
WE have thefe three points may beobfer-
ved out of them.
i. Th-xt all Cdlamities and troubles preceed from
finne ± this I note from the order of the words:
hee firft forgives their finncs , then heales their
land.
2 . J hat if culmitics be removed ^ Andftnnes he not
forgiven ;
-*
AH calamity is from finne.
forgiven j they are removed in judgement , not in
mere j.
j. That if finne be once forgiven , the calamity
will f oone be taken away.
For the firft, all calamity is from finne,troubles
from tranfgreffion. In the chaine of evils , finne is
the firft linke that drawes oa all the reft 3 as grace
is in the chaine of bleflings and comforts* Confi-
der this in all kinds of judgements, which we may
reduce to three heads.
1. Temporall calamities, about the things of
this life, they are all from finne, both "publike and
private. What was the reafon of Salomons trou-
bles i The Lord ftirred up an adverfary againft
him, becaufc he departed from the Lord , and had
fet up idolatry : fo the fword departed not from
D^/^houfejbecaufeof his finne with Bathfheba,
and the murther of Vriab. So u*fd, 2 Chron. 1 6.
the Prophet tels him , Henceforth thou JImU have
wane, beemfe thou baft not refied on the Lord. I could
give a hundred inftances for this.
2. Sort of judgements are fpirituall, 1 which are
much more grievous than the former; when a man
is given up to his lufts, and to hardncfiTe of heart :
and this proceedeth from fome other finnes that
went before 5 and it is a fure rule, that you never
feeja man given up to worke uncleannejfe withgreedi-
neffe y or to fuch open fcandalous finnes , but the
firft rife of it was his unconfcionable walking with
God in fecret,as the Apoftk iWiiyes of the Gen-
tiles, Rom. 1.20. to 24. That becaufc when they
, _^ T 4 knew
*79
\jSoJ
J\\ calamity is from finne.
t-
k new Cod y they glorified him not as God, God gave
thcmuptovileajfetfiovs. So P^/. 8. 11,12. But my
people would not hearkened I frael would none of me :
So I gave them up to their ownt hearts lufts, aid they
walked in their own counftls. As if he had fa id, I ufcd
all the meanes : they ftill refufed, and would none
of me, and therefore I gave them up. Seeft thou a
man given up to a luft, his heart fo cemented to it,
as he cannot live without it f know this is in judg-
ment \ o him for fome unconfcionable walking, be-
fore, and not pra&ifing according to his know-
ledge.
3. There is yet a judgement beyond thefe,when
the Lord forfaketh the creature, and withdrawes
himfelfe from a mm 3 which though men do little
account of, is the fearcfulkft of all others. The
loffe of Gods prefence is a lofle un valuable. Take a
man that makes wealth or honour his (7^,take that
prop from him, and how doth his heart fink with-
in him? hovv much more,when the true God (hall
be departed from a man ? that God that is the
Godot all comfort, if he be withdrawne, the
heart finks into a bottomlefie pit of horrour y as
when the Sun is gone, all things run into darknefle.
All comfort is from fomemeafure or degree of
Gods prefence, though men do not take notice of
it $ which when it is taken away, there remaines
nothing but horrour and defpaire: when God was
departed from Saul, 1 Sam.\6. he from that day
ran into one errour after another, in his govern-
ment, till he yrasdeftroyed 5 andthecaufe of this
was finne ; he hadcaft off the Lord, and iherforc
the
Ml calamity is from jinne.
iSi
the Lord reje&ed him. The like was Cairns cafe, I
Gtn.^. His judgement was, to be banifh'd from!
theprefence of the Lord, which he acknowledge
eth to be an infupportable punifhment , which he j
vvasnotabletobeare.
When any trouble is upon thee, fticknot in the I Vft i
rindandbarkof it, but looke through it and be- j
yoneHt, to the inward root of it $ look to ffnneas
the caufe 3 and thou (halt find itfo: it may be the
immediate caufeandinftrumentmay be fame out-
ward thing, fomeenemieof thy difgrace, fome
ficknefle, &c. but who hath permitted them ro j
work? is it not the Lord? and what is the motive
of his permiflion but finnc? men may have many
feverall motives to do this or that, but nothing
moves the Lord but finne and grace. When an
enemy comes upon thee, faynor 5 this man is the
caufe of this cvill, but the Lord hath ft ffered him
to worke 5 and finne hath occafion'd this fuflfering,
2 Chron.ii. 5,7. S'bijhak was but the vioU y through
whofe hands God powred out his wrath; fo 1 may
fay, ficknefife is but the vhH^ it is the Lords wrath
ihatis powred out in it. Amend this common
enour, that men are ready to feek out the naturall
caufes of the evils that befall them: if it be fick-
nefTe,they looktofuch a diftemperindiet^orcold,
&c. as the caufe of it: fo if they mifcarry in any
enterprize, what folly and overfight hathbeen the
caufe of it * Thefe are but the natt>rall and imme-
diate cau(es 5 but Chriftians fhould looke to and
feekeouttothefupernaturall. When there came
a famine upon the land of Juiah for three yeares,
2 Sam.
23l \
All calamity is from finne.
2 S am. n. i. thenaturall caufe was evident, which
was a great drought ( for that famine was healed
by raine afterwards) and fo inthofe hot countries
famine came by drought alone,but David refts not
here, but went to the Lord, and enquired out the
rcafon , the finne thaifliould be the caufe of it:
And God told him ic was for the finne of Saul y
andhisbloudyhoufe in flaying the Gibe$nites: as
wife ftitefmen, when they find a mcane perfon in a
treafon, they reft not there, but feeke further what
deepe heads was in the bufineffe, and who was the
contriver of the plot. When Z^fawthe Angels
defcend and afcend, he looks to the top of the lad-
- der, and faw the Lord there fending them to and
fro. Looke not to the ftay res of the ladder , one
or two that are next to thee, bat to the top of the
ladder, and there thou (halt fee the Lord fending
one Angell to do thee a mifchief,mother to be a Sa-
viour to thee. If you fay, how (hall I know for
what finne it is * Pray earneftly , and enquire as
David did,and as hjhua did, when he faw the peo-
ple flie afore their enemies, that God would rc-
vealetothee the particular finne ; and if thoucanft
not find out the particular fin (Tor it may be fome
finne long ago committed, or fomc fecret finnejyet
be furethat finne is the caufe of it 5 for as in the
works of nature, we know the vapours arife out of
the earth, and afcend invifibly 3 but come downea-
gaine in ftormes and (howers which we are able to
fee,and are fenfible of; fo the judgements may be
open and manifeft enough, but not the finnes, but
fome fecret finne that paft by thee without notice
taken is the caufe of it. Learne
All calamity is from finne.
Lcarne hence to fee finne inirsowne colours $1*7*
finneisafecretandinvifibleevill, and in icfelfeas
abftra&ly considered, is hard to be feene of the
beft; therefore looke upon it as it is cloathed wich
calamities j and when you view it under tic cloa-
thing,you will have another opinion of it than you
had before. If you fhould know a man, who,
wherefosver hee comes , doth nothing but mif*
chiefe, poyfons one, ftabbs another, &'c. and
leaves every where fone prints of his villany $
how hatefull and terrible would he be unto you <
it is finne that playesall thefe reaks among lis- if
finne come upona man cloathed \md armed with
Gods wrath, as it often doth at d !ath, then it is tt r
rible. Why doe we not looke upon it thus at o
thertimes, but becaufe we do not behold i: in the
fearefull effe&sof it, as then in the wrath due to it
we doe < Sinneis the fame at all times elfe, but
our fancy is not alwayes the fame, as- the bocy
is alwayes the fame, though the fhadow bee
greater or leflcr: that which we now count a fmall
finne, as fwearing , and petty oaths , will one d: y
be terrible ; fuch a finne as was committed by A-
nAnias and Sapphira would feeme fmall, it may be,
to you in it felfe alone, but fee it clca hed wi h that
judgement that befell them dying at the Apoftles
feet 5 fo fee the finne of ^ihabs oppreffmg ?id~
beth, which you a?ay looke at but as doing a little
wrong to a poore man, by a great man; but fee it
cloathed with Ah As death, and the dogs licking
hisbloud, anditwillappeareto bemoft hainous;
fo the prophanenciTe of Nadab and Abibu, offering
ft range fire. Lernc,
AH calamity is fr&m finite.
Objcli.
Learne, that if you would remove the crofle,
you rauft remove the finne firft. You may ob-
fervcitindifeafes, that twenty medicines maybe
ufcd 5 end yet if you hit not right upon the caufe of
thedifeafe, thepaticnt is never the better; but if
that be removed, thefymptomesprefently vanifh:
fo when fbmecrofle is upon us, we fet our heads,
and hands , and friends aworke to remove it, but all
invaine, whilft we hit not the caufe, and that is
finne, which whilft it continues, the crofle will
continue.
The reafon why our peace and profperity is en-
tertained with fo many croffes and troubles is, be-
caufe our lives are interwoven with fo many fins.
The caufe of Gods unevenneffe in his difpenfations
of his mercy towards thee, is the unevennefle of
thy carriage towards him. Haft thou a health-
full body, a fureeftate, many friends? Think not
that thefeihallfecure thee: ktAdam inparadife,
Salomon in his glory, David on his mountaine,
which he thought made ftrong ; and you (hall fee
Adam , when finne had made a breach upon him
once, quickly made mifcrablq and finne bringing
in upon Salomon an army of troubles after it; and
rpon David in the height, fin bringing in upon him
the hazzard of his kingdomc, the rebellion of his
fonne : finne in a mans beft eftate makes him mife-
rable , and grace in the worft eftate makes a man
happy. /W with a good confciencc was happy
in prifon, David through faith was happy at
Ziglag.
Buc you will fay, how isit^ that calamities thus
follow
All calamity is from finne,
follow upon finne t wefcele no fuch thing; and
thus becaufe it is deferred, the hearts of men are
fet to do evili.
All this is to be underftood with this caution,
that finne when it is perfected , brings forth death ,
and not till then. God (hyed till Ahab had op-
preffed Naboth, and gotten pofTeffion, and then
when he wasfeen, God fends the meffageof death
to him, What, bsjt thou killed, and alfo taken poffefi
on f Thus W^,hewasathiefe whilfthckepnhe
bag, and went on in many finnes in Chrifts family,
and ChriftJ lets him alone 3 and he goes on till he
had betrayed his Mafter 3 and then when his finne
was peifeded,and come to its full ripenefFe,then at
laft Chrift comes with judgement upon him.
There is a certaine period of judgement, and if rhe
Lord ftay execution till then, thou halt little caufe
to comfort thy (tlk.Ecclef 8. 11, 12. Becaufe fen-
tence againft an tvi&workeis not jfieedtly executed,
therefore the heart* of men are fet to do evil! : As if
the wife man (hould have faicf , . Goe to you , you
that have peace , and comfort your felvcs in this,
that whatsoever the Word and the Minifters threa- 1
ten,yet you feel nothing«yet remember tha't : s foon ;
asthefiniseommitted, the fentence goeth forrh v |
(&rherfore he ufech the word fentence to exprcfie !
this) though it be not fo fpeedily executed, yet it |
goes forth at the fame time with the commiflic n
ot' rhe finne. The fertence, you know, is one
thing, the execution another 5 and many times
thereis (and fo may bee here) a long diftance he
twixt the fentence of the liidge, <u. d the execution
of
Refp
286 \
All calamity is from ftnne.
of it: So as his meaning is, that execution is de-
ferred. Therefore flatter not your felves; fen-
tenceis goneforth,and execution will follow. For
the amplification of this, that vifion of zasharie
feemestomakeit good, Zach. 5. When fwearing
and theft had beene commuted, Verfe 3. He Jaw a
flyteg roule^ Verfe 2. which Verfe the 3. is inter-
preted [obctbe curfe that goeth over all the earthy for
him thitftcaletb and fweareth, Verfe 3. which curfe
may be upon the wing long ere it feizeth on the
prey : but it goes forth as foone as thofe fins were
committed, that is, the execution may be deferred:
which is there further (hewed in the parable of the
Ephah, which fets out (as there) the meafure of the
peoples iniquities, for fo, Verfe 8. he fayes, this is
wickednefle, which untiil it be filled , hath not the
weight of lead laid upon the mouth of it, it being
a long while ere God comes to execution, and not
till their finnes are full, the plummet of lead being
laid; as it fignifies that then their fins are lealed up,
with the waight of lead rolled upon them , that
none might be loft or forgotten, but God remem-
bers them all: and then hefaw two women ceme> and
the wind wot in their wings ,V erfe 9. that is, when
their finnes are thus full, and their meafure fealed
up, their judgement comes fwiftlylike the wind,
and carries it into Shinar, and there this wickednes
is fet upon its own bafe, that is, in its proper place,
a place of mifery , as hell is faid to be ludas his
owne place. Sinnemayfleepe along time, like a
fleepingdebt, which isnotcall'd for and deman-
ded for many yeares: but if a man hath not an
n acquaintance,
jw^m
Of calamities remoVd in ludgement. I 2 87
acquaintance, the creditor may call for ic in the end J
and lay the debtor in prifon. It was forty yeares
after Sauls flaying of the Gibeonites ere execution
went forth,and vengeance was call'd for it. So la-
ths finne which hee committed in flaying K^ibner
("which was flaying innocent bloudj flept all Da.
vidstimc, till Solomon came to the crowne.
Doe not therefore as ill husbands in debt, that
fufter the fuite to runne onfromrearmetoteatme,
till they bee out- law'd, and pay both debts and
I charges, and all. Thy finnes arc a bringing/^///
'damnation, and it \ /lumbers not • it is on fooce al
( ready, and will oycrrake thee, and meete at thy jour -
'neyesend, theendof thydsyes. Let it therefore
be thy wifedome to take up the fuite and compound
the matter with God betimes, elfe thou fhalcnot
onely pay the debt and fmart for the finne it felfe,
but for all the time of Gods patience towards thee,
the riches of Gods patience fpent, and beare all the
ar re rages, Rev.i. I gave her /pace to recent , butjhee
repented not-, God meant to make her pay for all the
time hee gave her to repent in.
The next point from thefe words i > :
That if the calamity bee removed, and the finne bee ! DoU,
not healed, it is never removed in mercy, but m judge-
ment. .
Hee doth here promife firft to forgive the finne,
and then to heale the Land ; fo as if hee ihould have
healed the Land without forgiveneflTe, ic had beene
no mercy.
Becaufe
i88
Retf. *.\
Rcaf.
rfi.
Of c alamities remoVdin Judgement. ,
Becaufe finnc is worfc than any croflewhatfoe-
Iver. If therefore hee cakes away thecroffe, and
I leaves the finne behind, it is a figne thou arc a man
whom che Lord haces. When a Phyfician cakes
I away the medicine, and leaves che difeafe uncured,
1 it is a figne the parties cafe is defperate ; or that the j
Phyfician meanes to let him perilh.
Becaufc che Lord doth nothing in vaine ; if ther-
fore an affli&ion doth a man no good, it muft needs
do him hurc 5 for that which doth neither good nor
hurt, muft needs bee in vaine. That was a property
of the Idols of the Heathens ( which are called the
vanities of the Heathen,) that they did neither good
nor hart : And fuch fhould Gods adions bee.
Therefore if the croflc doth a man no good by hea
ling his linne, it muft needs dd him hurt. You will
aske what hurt i It doth ddificarc ad Gchennam :
builds thee up to deftrudion. If you faw a cor-
rafive applycdto theliveflefhandtoeatcoutthat;
and not the dead, you would fay it were applyec
for hurt : Soifyoufecanaffli&ionthatworkesup-
, on the live fle(h,that wounds thetheart with forrow ;
but takes not away the fin, fuch a crofle you woulc
\ reckon not the medicine of a friend 3 but the wounc
of an enemy.
By this thou maieft judge of [thine eftate, and ol
Gods love to thee, by the iffuc of thine affli&ions
Tis true, that all kinds of croffes fall alike to all
fickneffepovcrty, &c. upon the godly and the wic
ked 5 the difference is onely in the iffue : The fami
Sunne fliines upon all, bur it hardens one, and itfof
tens another $ and the fame-winde blowes upon all
bu
Of calamities remoVd in hJgement.
uciccamcthone Ship into an H wen, and daflieth
nochcr againft a rock. Confider therefore whe-
ner thy afflictions brings thee home to the Lord,
r whether it drives thee from the Lord upon the
ockes. Tis a common obfer vation,that when phy-
'.cke works nor, you fay the partie is mbrtally lick:
io when afflictions workenot, it is a figne hee is a
lan of death. If, as CMttt.y. Hee that takes not
Io admonition from his brother, is defperately wic-
'ed, either as a Swine to trample on it, or as a Dog
o devour : How much more, when a man is admo-
ii(hed by God himfelfe, and is worfe after it ?
^ow every affii&ion is an admonition from the
Lord. In the fifth of JB/aj when God had pruned
lis vineyard, and it did it no good $ it was then at
he next doore to deftru<3ion, and laying waft. If
hercforc thou haft had fomc great affii&ion, and
low it is off - y thinke with thy felfe what profit and
jood came to thee by it. Did it come from Gods
providence, or not? if it did, there was lbmthing he
ntcnded,and which it did imtiraate to thee : If thou
;hen didft I uffcr it to pafle by without raking any no-
tice of Codin it,or if thou didft 3 yet art not reclamed,
God muft needs bee exceedingly provoked, he will
fuffer the tree to ftand one yeare or fo,tofeeifit
will bring forth fruit, but if it doth not, then fay es ,
cutitdowne.
There are certaine times wherein the L o & d by
affli&ion, fhewes himfelfe (as it were J to a man,
makes apparitions, fo as a man may grope after
him and feele him, and take notice what hee would
have. If fuch pafle away,and no good is done, it is
V no
289
290
Sin removed, calamity removed.
no prefagc of health , as is that fickneffe which
comes by phyficke,but of deftru&ion $ 'tis but as
a drop of wrath fore- running the great ftorme, a
cracke fore-running the ruine of the whole buil-]
ding. Seekcnot therefore indiftreflfe, fo much to
have the crofle removed, asthefiane, lames i.Rg.
Joyce, faics the Apoftle, when you fad into furJr)
tent attorn ; which he would not have faid, if heal-
ing the finne had not beene the greater mercy, than
the injuring the affl <S:on is grievous and dolorous,
and if thou haft an affli&ion on thee, fay, 'cis beft,I
will be content to indure it ftill, for God means me
good by it : on the contrary, if thou lafheftout,
and yet art in health and profperity, &c and thy
finnes ftill continue, but thou art not affii&ed, and
God fuffers thee to thrive in finne; it is a figne
God will deftroy thee, that heleaves thee waft asa
vineyard, to bee over-growne with briars and
thornes.
Dolt.y
Reaf. i
And the laft do&tine is ,
That, take away the finne> the crojfe wiUfureljfA
low, and be taken away alfo : either it,or the fting o
it ; fo as it (hall be as good as no crofTc. An affli
(fiion confifts not in the bulke of it, but in the bur
then . What is a ferpent without a fting < what i
a great bulk, if it have no waight < God can C
fafhion the heart, as thatit fliall not feelethebui
den of it.
i. Becaufecroffesdocomefor finne. Indeeci
fame are not for finne,but for triall, for the conti
mation of the Gofpell; fome for the glory <
Goi
'■
Sin removed, calamity removed,
"
Reafi
Jod, as that blindnefle in the blind man 5 fome
or trial! onely, as Abrahams offering up his fohne,
ec for the moft part they come from finne.
2. God never affii&s bur for our profic: fofays
ie Apoftle, Heb. i 2. Our fathers after the flejb cor.
?<5W**,notalwayes for our profit but they out
f paflion oftentimes; but, He fir our profit: Now
hen he hath thereby made us partakers of his
olinefTe , and fo we have ceafed from finne, then
e will ceafe to affli<5L
It was otherwife (you will fay) with Davld:his
nne was forgiven, as Nathan told him, and yet rhe
rofle was not removed, for his ehild died, and the
vord departed not from his houfe.
There is an exception in thefe two cafes.
1. Offcandall, when the name of Godisblaf-
4iemed : then though he forgive the finne, yet he
bay go on to punifli for his names fake.
I 2. When wearenot throughly humbled : for
leremaybe true repentance , when our ilufts are
ot enough mortified : God doth it, that the heart
by bethemoreclcanfed. Thus David Pfal. 51.
riesoutofhis broken bones , and why 1 his heart
rie fayes ) was not cleanfed , and therefore he
rayes for a cleane heart and a right (pirit.
This affords matter of comfort. When any
tdgement is upon us, we are apt to thinke we fhall
ever be rid of it: but if thou canft get but thy j
-art humbled, and thy lufts mortified, God will j
kc away the Crofle. It is our fault to fay, when
e are affli&ed, that we fhall never fee better dales:
hyfo? is not God able to remove it? and if the
V 2 finne
2pi
objetf*
Jnfo.l
Vfe.
xyi
Sin removed, calamity removed,
FINIS.
finneberemoved, he will be willing alfo. No man
isinanhard cafe, but he that hathan hard heart:
we are apt to think in all conditions, that what is at
prefent, will alwaies continue ; if we be in profpe
rity , we are apt to think as they in the Prophet ,that
to morrow will be a* to day, and much wort abundant.
foifinaffliftion,tofayalfo, that as it is to day, it
mU be to morrow, and fo for ever, B Jt know, t hit if
you humble your felves, and turns from the evil!
wayes, God will take away the calamity. There
is an excellent place for this, i Pet 5 6 Hnmkli
pur felves under the might) hand of God, a»dhejb*L
exalt you in due time. When a man is humbled by
God, kr him humble himfelfe, and then God vvi"
exalt him - y that is the due time, and he will no!
(lay one jot longer. And that which I fry of pn
fent affliction, I fay alfo of crofTes for the future
wh : ch you may feare,that your finnes will bang;
That if foa humble yotw felves, and turn e from
your cv;ll wayes. Gad mil bt mcrctfuU
to you 7 and bealeyo».
^
CHURCHES
MARRIAGE;
0.%
DIG NIT IE-
DELIVERED IN SVNDRY
Sermons at Lincolnes Line. .
Ify the late learned/und reyerend ( Divine >
IOHN PRESTON,
D r .in Divinity, Chaplaine inordinary to His MajeJIj,
M r . of Emanuel v oil edge in Cambridge, and
fomtime Preacher at Lincolnes Inne.
Ho s. 2. 19.
/ mil betroth thee unto me for ever ; yea, I will betroth thee unto me
in right eoufneffe, and in judgement, and in loving kjndneffe, and in
I mercies.
IS A. 54. 5.
For thy maimer is thy husband ; the Lord of hofts is his name.
LONDON ,
Printed by 1^ Badger for 2^. Bourne at the Roy all Exchange^ and
A. 'Boler at the Marigold in P a u l s Church-yard , and
R.Harford 2X the gilt Bible in Jgueenes-head
Alley in Pater-no fler Row. 1638.
CHVRCHES
MARRIAGE-
Ephe $. 5.32.
This is a great myfterie, but I ft eake concerning Chrift
and concerning the Church*
H E point out of thefe
words is this, that,
There is a match between
Chrift and the church: and
confequently, betweene
Chrift and every parti-
cnlarman that is a mem-
ber of the true body of
*^^2P$ Chrift; this is the great
Myftene the Apoftle
tells us of in this place. To open which, let us
confider wherein this match con (ifteth, what fi*
militude it bath with the I ordinary marriage
whichisbetweenea man and his wife here upon
earth, it confifteth in thefe five things.
A a Firfb
TheQburcbes Marriage,
I.
Fir ft , as in marriage there muft be confentof
the parents, fo here, the Father hath given bis
Sonne to us, and likewifehcehath given us to
che Sonne wherein wee are to confider the great
meTcy of God that hec would beftow his owne
Sonne upon us,which is the reafon why the A po-
rt le faith in Efhef. i. Bleffedbe God, even the Father
of our Lord lefts Ckrift, that hath blejjed w with aUffu
rituall bleffings in heavenly things in Chrifl, that is^
that hath givenus his owne Sonne, and with him
all things elfe,and Him likewife/>r«*, when wee
. were ea ft away men. That thus he fbould give us
1 to his Sonne, and match us with him , tharis the
j fir ft thing.
The fecond thing in marriage, is the mutuall
confentof the parties thcmfelves that are to
match together , wherein we are in the firftpface
to confider, the confent of the Sonne, the Hus-
£W,bccaufe we know that the man is the fuitor,
he begins, and if hee had not , who could have
knowne the mind of thtLerd Itfus ,that he would
match fo lo'tfe , that he would match with finfult
duftandafnes, except himfelfc had declared it,
his Church feckes not firft to bifn , notbecaufc
modefty forbids it, but becaufeftie knew no fuch
thing , that there was fuch an Husband for her-,
(lie indeed had moft need to feeke,becaufe fl>ec
flood in need of fuch an Husband, Chrift mat-
ches with her , not for any need he had of a wife,
butonely fortheneed his wife had of him. Now
his Father from eternity had ordained this Wife
for his Sonne, and therefore hee muft have her,
and
^
'The Qhurches Marriage,
and he could have noother. Therefore, firft fee if
the Sonne be willing, for this he hath declared
it plainely in his Word, We are Ambafidors^ faith
the Apoftle, 2 Cor. j.befeechingyou in Chriftsftead,
to be reconciled to God, and in Matth. 1 2 . you fee,
all were invited to the Marriage , and ali thofe fpee.
ches 5 Goe preach the Goffcllto every creature under
heaven , and Come unto me all ye that are votary and hea-
vy laden : and that in Rev. 21. Let whofoever mil
come •, this I fay , declares the confent of the Son
that he is willing.
Now, fecondly for our confent, we have that
wrought by the holy Ghoft, by a double workc.
One isa workeof the holy Ghoft, difcovering
to us the thraldome,and bondage, the death and
danger wherin we are, and alfo difcovering to us
our owne finfulneffe , which is ncceflary, becaufe
a man is ready to be conceited of himfelfe, and
fo is fomewhat coy, and unwilling to yeeld to the
fuit of Chrift, but when the holy Ghoft hath
fliewedamanwhatheis, that he is fuch a one as
he never thought himfelfe to be ,hee then begins
to thinke, that hee is unworthy that the Lord
fhould vouchfafe him fo much favour s hee is rea-
dy to fay as Abigaile faid to J>amd^ when fhc was
fpoken to, to be his wife, Lord what am I that
thou fhouldcft fo fane refpeft me ? Let thy hand,
maidvafb the feet of my Lords fervants, lam worthy
ofno better office 5 1 fay this is one workeofthe
holy Ghoft , thus to prepare us to this match.
The other is to prcfent Chrift unto us , and to
fit him above all the world for us in our apprehen-
Aa 2 fions,.
i Cor.f .
Match.st.
Revel. »i.
I —
Yhe Qhurchcs Marriage,
fion vvb icil is done ' D y llie vv ° rk °^ e ' lol ' V Ghoft
manitellingChrift, and his beauty- when Chriil
comes co joyne our love, heeisfainc to ufe his
skill to joyne us : and all that wee can doe co fct
himar, is nothing, except the holy Ghott (hew.
von Jefus Chnft,and except withall, hee make
a fecret impreffion upon thchcart, except therid
be a fecret inftu a wrought in us, canfing us to'
long after Chrift, wefh.all never bringour hearts
to confent to this Marriage. Now therefore 3 as
there goes a fecret vertue from the Load-ftonCy
that makes a fecret impreffion upon the iron , and
when that is done, the iron refts not, but drawes-
neare to the Loade-ftone , fo the holy Ghoft that
is fent from the Father, m^es an impreffion upon
our (pints , that wee have no reft till wee obtaine
Chnft.. This is called in Scripture, a Drawing to>
Cbrift ; None comes to me except the Father draw bim^
that is 5 except the Father worke powerfully upon
him , and make him willing to come : for that is j
the meaning of drawing, when the Lord turnes
as it were the will of a L ion , makes him a Lamb,
when he gives another will.
This confent muft not be mentall onely,kept
within the breaft, but there muft be an expreflion
of this confent, and it is in atnutuall covenant;
fothen the third thing is the Covenant betweene
Chrift and us which is an everlafting covenant
on both fides, an everlafting covenant on Chrifts
parttobeou's, tobeftowhimfelfe on us and all
that is his, whether falvation ,remiflion of finnes,
fanftification, glory, his death, obedience, all'
he
The Churches Marriage.
he did or is, all is ours : andagaine, a covenant
on our parr, to give up our felves to him , and this
for ever j and all that is ours : as our finnes are
made his, fo all the good we receive from him, we
promife toimploy to his fervice. Now , this is
but as the Efpoufals*
The fourth is that unUn that followes upon
this, and the folemne celebration of the Mar-
riage which is done in baptifme, when you were
asked this queftion, even as it is in ordinary mar-
riage, Will you have this man to your wedded
husband, will you take him for better and for
wor/e, will you be content to renounce all others
and to be alone to him , toferve and obey him ?
fo in Baptifme it was ask't , Will you be content
to deny ungodlincfTe, and worldly lufts, to re-
nounce the world , the flefhandthe Devill,&c,
When men were of riper yteres and converted,
this was anfwered to by word of mouth from the
party himfelfc, and now when you are baptized
young, it is even as it is in marriages which are
made when the parties are under-age , which
when they come to age they ufe not to difavow,
but are obliged to confirme it : of that force is
Baptifme unto us. This I fay, is the folemnizing
as it were of the nuptials betweene Chriftand us,
when we are baptized into his Name, when wee
leave the former name that wee had before as a
wife doth ; wee forfake father and mother and
cleave to him , fo that a man is no more Sui juris ,
but is given up to this Husband , to live after his
will , to be fubjeft to him in all things , and take
A a 3 him
6 The Qhurches Marriage,
him even as he taketh us 5 he takes us to keepe us
inficknefTe and in health, nottocaftusoff, not.
withftanding our infirmities , but to keepe to us
and communicate himfelfe alone to us , and not
to reprobate men caft off ; fo wee take him
with all crofles andaffli&ions, that attend the
profeffionofhim, to follow him through thicke
and chinne , as well in adverfity as in profperity ,
and to keepe the foule chaft to him , and not to
proftitute it to any luft or any creature.
Thelaft, is the confequents of this Marriage
and union , we have part in his goods , whatfoever
is his, is ours, and ours is made his , our debts are
made his, and againe , all his honours and riches,
and privilcdgesare made ours , there is an union
betweene the parties , My Belwtiismine^ni Ism
his , and then we haveintereft in all that is his.
Welcome now to apply* this, and make fomc
ufeofit.
Fitft, if there be fuch a match, betweene Chrift
and every beleever, fo that no man is partaker of
any thing that is Chrifts , except he hath him
firft* then take heed of applying the benefits of
Chrift prepofteroufly to thy felfe,for except thou
have him firft, it is but* vaine conceit to thinke
any thing of his belongs to thee, to thinke of re-
miifion offinnes and adoption, and all the privi-
ledges, and .to apply them to thy felfe, and to
think when thou art but once perfwaded of it, to
thinke fo, that they are prefently thine 5 I fay,
this is but a meare dreame and conceit, except
thou be married to Chrift, that •thou have the
Lord
^
The Qhurches Marriage.
Lord himfelfe, thou haft nothing to doe with any
thing that is his, He that bath the Sonne hath life,
and all things pertaining to life and GodlinefTe,
buthee that hath not the Sonne, hath nothing, nei-
ther life, nor any thing elfe. Therefore that you be
not deceived, you muft look on this as the ground
of all your comfort, am I married to Chrift > Is
the match made betweene me and him ? if it bee
not, know that whatfoever thou thinkeft of for-
givenefleof iinnes, of any blefling, fptrituall or
temporall that it is thine, thou doit but deceive
thy felfe therein with vainewords,it is not thy per-
fwafion that makes the match, this is a point of
great weight, therefore examine thy fclfe ftri&ly
herein.
You will fay,how (hall I know it ?
I anfwer, youfhall know it by this.
Firft, confider whether thou havefhe confent of
the Son: for that is the firft thing^as was faid,thou
muft confider, whether the Sonne have given his
confent or no : Now it is true that in the word he
hath declared his confent ,but docft thou beleeve
that > haft thou applied this word to thy felf ?
there are two things which beare record with the
Sonne that he is willing to match with us,and that
is the Word and the Spirit : and confider if borh
have come home to thy heart yea or no, to teft ifie
this.
Firft, I fay, Chrift he hath declared his will to
match with us in his word: for though there bee
no particular promife to fohn or Thomas, or to any
particular man, to fay -Chrift is willing to marry
A a 4 thee J
Quefl.
Anfw-
8 TA* Churches Marriage.
thec,vet there is the generall that includes the par-
ticular, as vvc find the fabftancc of this generall ,
jill thAtreceivt him fbdll tee faved^ then.faycs the
Soulc, but I am one that am contained under this
generall, this generall fpeakes to meas'well, and
that as fuxly and ascertained, as ifaMeffenger
were fent from heaven to affure me that the Son is
willing to match with me, for thou muft lookc
what ground thy faith hath had, whether thou
diift find fuch a word as this, and whether thou
canftapplyitto thy felfe, and haft laid hold up«i
on it, and by reftingon it, haft put thy feale toit, 1
that God is true in fuch a fpeech as this : For you
muft know my beloved, that Faith muft have a
wcrd, that is the proper objeft of Faith/for if
Faith had nothing clfc for its objed but a perfwa-
fion,orfancyofourowne, faith were but a weak
thing, for ic^ould alter according to the obje&
and ground upon which it is pitched: now a mans
owne opinion it is changeable, and mutable, but
therfore we arefaid to be rooted and grounded in faith
becaufe it hath a fure foundation, there is a rocke
for faith to be built on, which the gates of Hell
cannot prevaileagainft: now the rock upon which
faith is built, it is the word of God, fo that that
faith, wherby thoubeleeveft thou art juftified,that
thou art grafted into Chrift, that thou art match-
ed with him 3 thathe is become thy Husband, I fay
even that faith of thine muft have a word of God
to be grounded upon, thou muft find fomething
intheWord that muft teftifie to thee that Chrift is
vvillingto match with thee, for you know there is
nc
The Churches Marriage. p
no match without mutuall confent, and therefore
thciirft thing when thou commeft to bee married
to him, is tokrow^tliat there is fuch a match, and
that the Sonne is willing to match with thee.
Now ho.v fhould any man in the world knovv
thatj except he declare himfelfe? and how cmft
thou know he hath declared it, but from fome
word, from fomewhat that he hath revealed in the
Scripture, to which all thofe places that I named
before doe ferve T Goe preach the Gofpefftvnery crea-
ture undeihca.vcn } and Come unto mealljee that are
wary and heavy layden y &c. and me are Ambajfaders
befeeching you to be reconciled. Thefe an i the
like arc the fure Word of God upon which thy
faith muft be grounded, fo that thou commeft to
fay thus to thy felfe, well, whatfoever come of it 3 I
am fure t here is a corner Jfone i on which nhofoever is
built ^fhal/ not be ashamed nor deceived, I am fure of
it from a word that the Lord hath confirmed with
a feale, and with an oath ; and therefore I reft upoii
it. And it is not a bare word, that Chrift hath gi-
ven toaffure us of this> which is a figne it is a hard
thingforustobeleeveit, it isnoeafy thing, for
there is added to the word a feale,and it is confir-
med with an oath, fothen that is the firft thing
thou art to confider,whether thy faith hath beene
pitcht upon fom fuch word,and whether thou haft
applied that word to thy felfe or no.
In the next place befide this word, there is a
witneffe from the fpirit,thereisa wondrous work
of the Holy Ghoft, which faith to a wans hearty bee
of good comfort, feare not , I am thy falvation* If you
fay
10
The Churches Marriage,
Anfa-
Qutft.
fay to me what needs the witnefTe of the fpirit? is
not the word enough ? if Chrift declare himfelfe
fo farre that in plaine tearmes bee is willing to
match with us, what need the fpeciall witnefleof
the Holy Ghoft?
Ianfwer,there isvery great need of it, becaufe
the Word of it felfe is not able to comfort , and
quicken and releeve us, it is not able to beget in us
peace, and joy, andrighteoufneffe, but it is even
like a dead letter, it is a cold dead thing, able to
doe nothing with the heart of man without the
Spirit f thiswefindby experience,the cleared argu-
ments,and the moft comfortable that the Scripture
ufeth to comfort a man indiftrefle that hath his
Confcience troubled with the apprehenubn of his
fin, and of Gods wrath, they are all nothing till it
pleafe God to fend hisowne Spirit tobeare wit-
nefTe to a mans fpirit.
You will fay, what is this witnefTe of the Spi-
rit^
I anfwer, it is a certaine divine exprcflion of
Chrift to the foule 9 whereby a man is fecretly af-
furcd without any argument or reafon , that he is
his falvation.-foryou muftknow, that there are
indeed two things befides that confirmc this
truth to us , that is, the ground wee have in the
Word , and the efFe&s and fruits of fan&ificati-
on 3 butboththefedoeitby way of argument,
for when a man argueth thus , I fee this general]
propofition, All that believe fhall befaved, but I
am one that believe , therefore I am one that am
contained under the gencrall pardon 3 this I fay,
is
»■ ■ I I ■■ ■ ■
The Cbur ches Marriage. 1 1
is by way of argument. Soagaine, Ifindeinmy
felfe the fruits and effe&s of ian&ification, and I
am fure none are fan&ified , but they are alfo ju-
ftificd 5 and they have received the Spirit of
Chrift , therefore I know I am one that belongs
to him, all this is but the witnefle of our owne
fpirits, forthefeare but colle&ions , that our
owne fpirits gather as a conclufion from the
premifles) but now the witnefle of the Spirit, the
witneffeof the holy Ghoft, itisa difttnft thing
from this, therefore Rom. 8, 1 6* it is faid , to wit-
nefle together rith eur ffirits , and therefore is a
diftind witnefle from our fpirits, that indeed
witnefleth the fame things , but the witnefle is
diftinft from that of our owne fpirit, and that is
without any argument or reafon at all, beinga
fecret manifeftation made to the foule , whereby
we are comforted and allured, that ourfinnesare
forgiven, and that Chrift is willing to match
with us. Now confider if thou wouldeft know
whether thou be one that is matched with Jefus
Chrift, whether thou have this double witnefle
or no, of the Word and of the S pirit.
You will fay, hath every one this fecret tefti-
moniev
I anfwer , that every one hath it in fome degree,
more or lefle, for that fame in Ro. 8. \6Jhe Sprit
mtnejfetb with our fpirits, is a general prop©fition,it
concernes all beleevers , even with every mans fpi-
rit , the holy Ghoft beares witnefle, but then we
muft take the words in the right fenfe • It is true,
in fome theSpirit fpeaks moreevidently and audi-
L bl y>
gjitft.
Anfa m
12 Tl r Marriage.
I bly 5 with joy unfpc *>he
:e bright and
:>, and fuch :po-
rare,
fpecial] f
commor.-v rfw (bmc great humiliation or
:o prepare us it enter-
all conflict, they are even at
ikrshsm , and Iscif^ an&Pstli
m OC a ^ J . 1 1 . Beifgnd c—rAgt pud, thu muft
vitntfe sfmc *; Rme* &c m fo when he vras at
Corinth , Ps%l be of good comfort* 1 am with!
Uhoe.^8, iS.;. AH the . vereonfpeciall ocoJ
I uy d 5 ipeciall rritnef-
> of the h?Iy'Gboft,when the holy Ghoft fpeaH
mi theft are difpenfed to us accoiJ
j to the good pleafure of God , and commo*.
:r fome fpecUU purpoie : n
eryonc h*:r rhJskindofteftimo.
: : h Co much witneflc from the
: *> doth wit, that Cbrift
neb nth : iTijthachehathormay
haveint: i , and in all the pr
v, every one hath more or left,
eciall degrees of the e idem
fpeak Dg >f the holy G :.:,.; re difpenfed but to
Tocec itbaveitbat for a fpeciall
time .-this . ^.
The fecocd thing thou art to enquire into (if
thou wouldeftknowr lftherebeany iuch match,
between;: Chri I 1 > 23d thee, ) what thy otrnc
confent hath beene and is, which herein is noci~
Drds
The Churches Marriage. i]
words onely, but is given then, when thy heart
and affe&ions doc , or can make this anfwer , that
thou art willing to match with the 1 ord Jefus,
& this I give as a fi^ne to examine tby heart by^
for it is not in the power of any man living to
bring his heart to this content, nor is any crea-
ture able to doe it D you may as well bring fire and
water to agree together, as to bring the heart of
a natural! man to be willing to match with the
Lord 5 but it is a Tpcciall worke of the holy Ghoft,
that muft mouldthefpiritanew, andbreakeall
in pieces, and caft thee into a new frame, that
muft make thee willing tocome intofonearea
Communion with the Lord Jefus 3 for oi)r fpirits
arequitecontrary to it.
Onely concerning this, take this caution , that
it is Rot fo much what thou art willing to fay in
any cafe or condition, for it may be a man may
be willing fometimes to match out of feare, or
hope , or out of fome by refpeft, I fay y he may be
willing to doe any thing -and to be married to
Jefus Chrift, but it is another thing when a man
can fay , that it is the inward bent of his will , to
have it done , it is the bent of his inward affe&i-
on, the ftreame of them runnes that way, this
muft be wrought by the holy Ghoft. And take
heed thou be not deceived in it, for there are ma-
ny unfound and falfe conceits , fome there are that
■ are willing to match with Jefus Chrift, when
i they are in extremity, when they are on their
j death-bed, when they know not how to fhift for
j them felvcs, but alas, fuch a confentis farre off
' from
i^ The Churches Marriage.
from being a right confent , there is no free dome
in this confent, that contrad that is made tho-
row threatning , it is but a compelled and con.
ftrained confent , this is not that which thou canft J
ground on , and yet this is a frequent thing , when
men are in ftraits , that they know not what to do,
then they are willing to match with Chrift. Be-
fides it maybe a man is willing to match with
Jefus Chrift for a time , to fcrve him for a fit, for
a moneth or a yeere,but art thou willing to make
an evelafting Covenant with him, you know
that fuch a Covenant is required in Marriage*,
that women give up themfelves to their husbands
(b long as they live together. Now ordinarily
when a man confiders this ferioufly , What ,
muft I forfake my pleafure for ever ? muft I live
to Jefus Chrift, and no more to my felfe ? muft I
beftow all my time upon him , and have no more
liberty? hereamanmakesaftand , he is not wil-
ling to make fuch a Covenant with him , fuch an
everlafting Covenant ; therfore confider whether
thy confent be for perpetuity. Moreover, it may
be thou art willing to match with him iafome
good mood, when thou art in a good fit, but that
may be but a flafti. There are many that for a fie
in fome good mood , when their hearts are
wrought on, by fome powerful 1 preaching of the
Word , or fome tranfeient aftion of the holy
Ghoft they arc willing to match with Jefias
Chrift, but this holds nor.
Befides againe, many are willing to match with
Chrift hereafter , but they are not content to doe
ir
The Churches Marriage. \%
it tor the prefent , but you know it is eflentiall to
the Marriage Covenant, that it be in verbis Aeyrt-
fenti, for the prefent, that is, I doe take this man
for my wedded husbandj&c* not that I promife
I will y but that I am willing atthis time , to give
up my felfe tohi m , this prefent refining of tfnes
felfe • this is the confent that makes the Mar-
riage. But that we may (hew all thefe falfecon-
fents , I will runne thorow them bricfely .
Firftj there is in fome an errour concerning the
perfon, when men are ready to take Jefus Ghrift,
and yet doe notconccive aright of him . Whereas
the Lord hath dealt plainely with us, as if hce
meant not to circumvent us 5 and tells every man
afore-hand , that ifhee will match with hirn^ hee
muft make account to take up his Crofle, and de-
ny himfelfe, he muft make account to be wholly
to him. Now, when a man lookeson Chrift.<,and
conceives him under another notion , and ttiinke
he fhall live at other kinde of life more free and
loofe, and tliinlces this ftri&neffe is not required
athis hands by Ctuift, row there is an errour in
the perfbn , and that makes the Marriage fru-
ftrate ; therefore take heed you be not deceived
in this, for thou muft know this, that when thou
art once married to the Lord , then thy will muft
be fubjeft to his will , thou muft be content to
obey him in all things, thou muft be content to
forgoe all , and refine up thy felfe to him, and
live no longer to thy felfe but to him.
Ycr v there is another errour, that commonly
tunnes along with mens son feat when it is not
ngto,
6 The Churches Marriage.
I righr, which is,whenaman is not willing to take
the Lord alone, but joynes others with him,
when a man will fo match with Jefus Chrift, that
he feekes other things too, when he will feeke ho-
nours'with him , and feeke wealth , and feeke the
pleafures of this world. Now, if thou match with
Chrift, know this, that thou muft be content
with him alone, thou muft not joyne pleafures,
and Chrift together, thou muft notjoyne cove-
toufnefle, and him together, thou muft not feeke
praife with men, and thinke to match with Je-
fus Chrift, thou muft be content tobedivorced
from all other things and be to him alone, and
take heed , that this deceive thee not.j
And laftlyconfider, whether this confent that
thou give, be a perfed confent 5 for there is a cer-
taine imperfeft confent that deceives many,when
a man hath (as I may fo fpeake) a kind of wam-
bling that way, but it doth notboyle up to that
full height of refolution , when a man makes
fome kind of offer , he makes well towards it , but
he doth not fully refolve to match with the Lord
Jcftis, andthisisthat, that excludes many from
this match, that, though they have a kindeof
willingnefTe and vclleity , yet it doth not come
to a fixed 5 folid, peremptory refolution. Now,
you muft know this , that whofoever matcheth
with Jefus Chrift, muft be fo fully refolved >that
he muft befhookeoffagaine with nothing : this
refolution when it is impeded and by halves,
when thou doubteft whether thou fhouldeft doe
it or no 5 this is a confent that is not accepted , all
this
^
The Churches Marriage. i y
this while there is an errour on thy part , this is
the iecond thing to beconfidered, asthoumuft
confider whether thou beleeveft the confent of
\ Jeibs Chrift, fo I fay in the fecond place, if thou
j vvouldeft know whether there be a match be-
I tweene Jefus Chrift and thee, confider what thy
o* nc confent is,and take heed thou be not decei-
ved in it.
Thirdly, to know whether there be a match
betweene the Lord and thee, confider whether
there be an union made betweene you and him :
now, this union with Chrift, it is not meerelya
reIativcunion,fuchasis betweene husbands and
wives, but befides this , there is a reall union,
when Chrift fends his Spirit into the heart*
therefore thou muft confider, whether thou have
the Spirit of thy Husband dwelling in thee or
no, for except thou have the holy Ghoft to dwell
in thy heart , it is impoifible that there fhould be
any match , for there will be alwayes jarres an*d
diffentions betweene you , when thou haft the
fame Spirit, then there is the fame will, the fame
defires , you love and hate the fame things . there-
fore in confidering , whether there be amatch or
no, this is a great thing, it will not deceive you,
confider whether thou have the Spirit of thy
husband. I find that the Apoftlein all his Epi-
ftles, he takes this as the lure argument toper-
fwadehimfelfeand others, that they were graf-
ted into Chrift, that they bad received the ear -
| neft of the Spirit, I need not name to you parti-
cular places , they are fo exceeding frequent. //
B b any
1 8 The Qhurches Marriage
any wan have not the Spirit of Chrift , bee is not his.
Zom. 8. but if you -have the Spirit, you are fure
you have the Sonne. Confider therefore, whe-
ther you have this Spirit in you or no, whether
thon walke according to the Spirit or the flefh,
guided and led by the Spirit of Chrift in all, for
that is the way to know if thou have the Spirit,
A man may walke after the vanitie of hisowne
heart, A man may walke after the vanity of his
owne mlnd,whenyethehath fome good motions
and good defires - y fo that if thou wouldeft try thy
felfe, whether thou haft the holy Ghoft, the Spi-
rit of thy Husband, thou fhalt find it by thy con>
| ftant courfe, as you have it^Gal.^Jf you have tbefti-
|f/f, live in the Spirit^ that is, confider what thine
| ordinary courfe is, whether thou be guided by the
| HolyGhoftorno.
To knoT whether this fpirit dwell in us or no,
we muft not take it upon conceit and fancy, but
you fhall find it by reall and fure eflfe&s. If you
j have the fpirit, he will be as fire in you, / mil Bap-
I tiz>t)oy with the Holy Ghoft ^ and nithfire^ that is, the
j Holy Ghoft fhall be as fire ; now the nature of fire
[ is, to difcover it felfe were it is* If the Spirit be in [
! thee, he will be as the Pilot in thefhip, Heewillj
dired thy courfe, and buildup the kingdome of!
: Chrift in thy heart, that is the third thing, confi- 1
der whether thou have the Spirit of the Sonne.
Fourthly, if thou wouldeft know whether Chrift
have matched vvirh thee, then be fure of this, that
\hebatkwafbed thee from thy filthineJTe^ looke to that
that as another mark wherby thou maift difcerne j
it
The Qhurches Marriage. ip
it: For though Iefas Chrift marry thcc when
thou art in thy bloud , yet when thou art mar-
ried once, he fuffers thee not to continue fc, but lie
will clenfeand wafh thee from it, as we fee in this
Chapter, the Apoftle exhorts Husbands to love
their wives , us Chrift loved the Churchy and gaze hm-
felfeforit y that he might fantlifie, and clean fe it vcith
the wafting of water ^ by the voord^ that he might pre-
fent it tohimfelfa glorious Church not having spot
ortvrinckle>or any fuch thing, but that it (hould bee holy
without blemijh $ marke it, when Chrift hath mar-
ried thee, hisendis,toprefent thee pure, to wafh
thee. Now confider whether thou find thy felfe
deanfed from thy filthinefTe, and from all filthi-
nefTe, for when he wafheth any, hee wafheth them
from top to toe, though not fully in refpeft of
degrees, yet he fuffers not any fpot or wrinckle,
to remaineconftantly upon them. For the mea-
ning is, not that this wafhingis perfe&ed fud-
dainly ^but when we cometo heaven, there fhal not
be the lead wrinkle at all : but notwithftanding he
{o wafheth them here, that there is no fpot re-
tnaines, that is, they allow not themfelves in any
finne, that they wallow not in any puddle, he fo
clenfeth them from every finne, that it doth not
abide there, a beleever is ftill purifying himfelfe ,
though he be ftill defi 'ed ; therefore confider with
thy felfe, whether Chrift have thus denfed thee
from al pollution of flefh and fpirit.Befide in this
waftiing, he doth no: onely clenfe thee from all
outward defilements, but he will wafh thee from
thy filthy nature, not/onely from the outward
Bb 2 ftaynes
lO
^Ihe Qhwches Marriage,
ftaynes,but from thac fwynifn nature : for though
a Swine be wafhed cleane, if (bee retaine her na*
turc (he will be ready to fall into the next puddle,
(be meets with 5 but now when Chrift wafheth his
Church,he wafheth them from the filthineffe of
their n ature, even every man whom hee wafheth :
Therefore confider if thou find this purifying of
the Holy Gboft orno • for whofoever is waihed
by Chrift, there is a certaine fimplicity and plain-
nefle of heart, that though he fall into finne, yet
his heart is upright with Chrift, as wee fee in 2.
Cor. 1 1 . 3 . 4. / *w» iealous over you with a godly tea-
Uuf% for I have prepared youfor one husband, toprefent
yon a pure Virgin to Chrift, I feare leaft as the ferpent
beguiled Eve y fo your minds (hould bee corrupted from
the fimplicity that is in Chrift. Marke, the Apoftfe
fpeakes of the Church, as it is in this life, my en-
deavour is to prefent you as a Virgin, what is that?
that you bee not corrupted from the fimplicity
that is in Chrift, but that you may have a plaine
heart, that hath no deceit, that there be not a dou-
ble mind. Chrift fo farre clenfeth,that the heart
is upright in every thing, therefore by that thou
fhalt know whether thou bee wafhed or no, for
though lefus Chrift marry us when we are Ethio-
pians, yet when he hath married us, he puts a beau-
ty upon us.Confider whether this beauty be put or
thee orno, whether thou bee fo wafhed fromthj
filthineffe ; that there doth a new beauty appeare
that that naturall blackneffe of th ine bee removed
throughout: indeed it ; s removed but in partfoi
degrees, but yet there is a general!, through on t re
moving of it all Over. Laftly
The Churches Marriage*
zi
Laftly, if thou wouldeft know whether thou be
matched or no with him, confider whether thou
have the wedding garment. In Matth. 22. and Luke
14, you fhall finds the parable of the King invi-
ting men to the marriage of his fonne, and there
arc many that come, but one of tbcm wanted a
wedding garment : What is the meaning of that ?
many men come to the wedding for cheare, many
for the benefit they might receive, or fuch by re-
1 fpe&s, becaufe they would doe as other s doe, be-j
caufe they might efcape cenfure; many motives'
there might be to bring men to this marriage fea ft .:
but now to have the wedding garment,that is the
trvalU
Now what is the wedding garment ?
It is a wedding affe&ion, it is to love the Bride-
groome himfelfc, his perfon, for wee are not oncly
gueftsjweaienotfotounderftanditjbutfuchguefts
as withall arc married to the Sonne. Now he that
comes to this wedding without a conjugall wed-
ding atfe&ion, he comes without the vveddirg
garment-therefore confider with thy felfe whether
thou have that affe&ion or no.
You will fay, what is this marriageaffe&ion ?
Ianfwer, it is fuch an affe&ionwherebyaroan
pitches on Chrift, he chufeth him before all ethers,
ashis Husband : the weddingaffc£tion,is fuch an
affedion, as when one prefers her husband before
all others : Confider whether there be fueh a.nat-
fe&ion, that thou canft preferre Iefus Chrift 3 be-
fore all things in the world befides •
Againe confider, whether thy affection be fix
; B b 3 ed
W&lkinfi CM. yittnt. ^p
QHeft.
11
neQhurches Marriage,
edonhis perfon: for the affe&ion of an. harlot
I maybe towards her husbands goods, and toward!
\ the commodities and benefits by hm ; but art
I thou able to love the perfon of Iefus Chrift, fo as
' ( to delight in him, and defire his prefence, and fee*
keft him, fo that thou careft not for any thing foj
thou maift have him ? this is to have a wedding!
conjugal! affe&ion : but this is not all that makes I
\ the marriage garment.
Confider befides what boldnefTe thou haft in |
his prefence, for perfeS love eajts ontfeare: now by |
perfedlove, is not meant onely love in theperfe-!
j 6tion, that is growne to a height, (fuch wee fhafl
I not have, till wee come to heaven) but by perfi$
| love is to be underftood fincere love : therefore if
I thou wouldeft know if thou have the wedding gar-
mentjwhether this conjugal affe&ion be wrought
thou fhalt know it by the boldnes thou haft with
thy husband : wilt thou fay, thou art married td
him, and yet dare ft not fpeafcetohim, but looked
on him., as on a Iudge, as a hard Matter or a ftrari-
ger? that thou dareft not aske anything of. Of tf
thoudoft, thou knoweft not whether thoa ftitftt
obtaine it ? there is a certaine boldnefTe and famr
liarity goes along with this, is there fuch a difpo
fition put into thy heart >
Befides this is not all,theredoe withall accom-
pany this all fpirituall graces, that cloathe thy
foule, that doe alter the habit of it, for there is
fomething underftood in the fimilitude of a gap
:ment,as imposing the very cloathing that the
foule weares, when it hath another habit than it
had
The £burches Marriage.
had before. Now this clothing is a party-co-
loured garment made of all the graces of the Spi-
rit i therefore if thou wouldcll know whether
thou have this wedding garment or no, thou
muft looke to every grace , for the Image of God
is nothing eife, but the bundle and foeapeofall
graces, as the old man , the image of Satan , and
the firft Ad&m is the heap of all corruptions • fo
this wedding garment , this Image of the new
Adam , it is that which confifts of all the graces,
thefe muft cloath thy foule.
. And now beloved , when this is done, the fe-
cond thing that we are to doe after this examina-
tion^?,
To perfwade every man to be content to take v[e 2 .
Jefus Chrift for his Husband. If already you be
in Chrift, we have no more to doe, but to exhort
yQUjbutto continue and intend that defire, and
affe&ion 5 and Iqvc to your Husband 5 but if upon
this examination you findeyou are yet ftrangers,
I fay the next ufe we are to make of it , is to bring
your hearts to a willingneffe to match with him.
Now to perfwade you to this ,1 will pitch briefly
on thefe three particulars.
Firft, confider whether thou be able to live
without a husband or alone ? The truth is 5 thou
muft marry of neceflity, Qr thou art undone;
for it is the cafe of every man which is faid of the
Captive woman in Deut . 2 1 . when they had over-
come a City , if there were a woman among them
to whom they had a favour, they might marry
her if they would , if (he confented ,fhe favedher \
Bb 4
life 3
I _ I
a. t The Qhnrches Marriage \
life by it. I fay,that is the caleofevery man living,
that when we were all expofed todeah, Jefus
Ghrift had a favour ro us, and we muft marry him I
ar we dye for it. Now therefore when he fhall be
afuitor to thee, confider what thou haft to fay ,|
art thou able to live without him? art thou able
to pay thy ranfom ? certainely thou art not able,
and is it not then amadnefTe in thee torefufc?
Confider what is thy debt , and confider thou
art bound to pay the utmoft farthing which the
Lord requires at thy hands : when a manconfi-
ders ferioufly of this , that every idlfc word , every
finne of omiflionor that is committed isadebt,
and ftands upon his owne fcore, and that him- 1
felfe is notable to pay , this will make a man be-
gin to looke about him. My beloved,all the af-
tii&ions , that wee have in this life, they are but
a paying the ufe money required for the debt,
the maine debt remaines intire, that muft bee
paid at that day , the day of wrath, at the day ef de±
claration of the juft Judgement of God * therefore
confider firft thy debt, and withall confider thy
poverty. Tis true , though thou wert in debt , if
thou hadftfomewhat to pay it, it were another
matter. And indeed, many men are puffed up
with a conceit , and thinke they have fomething
to pay , and this is the cafe of all hypocrites,
that thinke they have fome good workes , tbey
have done many good things , they come to
Church due!y,&c. But you muft know that all
this will not pay your debt, as it is Revel. ). /
comftllthee to buy of me gold > that thou male ft be rich.
Till
The Churches Marriage. 25
Till a man hath a husband, till hee have Jefus
Ghrift i all the workes he doth are little worth,
I , but though a man be in debt , and have not
apenny to pay his debt 3 yet there is ufually a
rime given, a man is notcaftprefently intopri-
fon.
1 anfwer, though thou be not 5 yet thou art in
danger all the time s and it is a miferable thing
to live in another mans danger , to be in danger
of an enemy, when a man fhallhave many writs
outagainfthim , and knowesnot when the Ser-
jeant will feize upon him • I fay, put the cafe he
be not arretted j yet he is in continual! feare • this
is thy cafe before thou be under this covert > be-
fore thou be matched to this thy husband Chrift:
wJien thou haft him,thou art fafe,but in themeane
time thou art in continuall feare. hsHeb.i. 14.
it is given as a reafon > why Chrift tookepart xtith the
children y that he might deliver them^ that for feare of
death, were all their life long fubjeB to bondage • So
that though a man be notcaft into prifon, hee is
all his life time fubjeft to bondage. Now if it
were but to be delivered from this feaie and bon-
dage that every other man is in, it were a great
motive to move us to this. I, but is there not
fome bayle, may not a man flee from this ar-
reft?
Ianfwercno, every man without Chr/ift is like
a. woman that is friendlefle, that hath none to
ftandforher, thatisdeftituteofwifedo-ne, that
hath no counfeli to direft her. We are deftitute
of righteoufoefle, we have none to fpeake for us,
we
%6 The Churches Marriage.
wearedeftituteof fan&ification , wee have none
to<:leanfeus ) fromourleprofie' we are deftitute
of redemption ^ therfore you know it is faid , Iefut
Chrifl u made tVifdome , Right eoufnefie , SanEtijication
and Redemption: which implies thus much, that
till wee be married to him, we have neither wife-
dome, wee have no righteoufneffe tofpeakefor
us , wee have none to cleanfe us , wee have none
to redeeme us j this is the firft thing to move thee
to it.
Secondly , when thou haft well pondered this
firft motive , that thou art not able to live alone
without a husband, I fay,confider fecondly the
excellencie of thy husband, who it is that is a
fuitor to thee. And here firft looke on Chrift
himfelfe , with all his Attributes , and how that
the Lord himfelfe will become thine , confidcr
the infinite wifedome of Chrift, his Almighty
power , confider his eternity . confider whatfoe-
ver is in him , and thinke with thy fclfe, that all
this is in Him , who offers him felfe to be my huf-
band, and all this fhallbe mine, all this is for my
ufe, and advantage ; this is a great motive to
winne us to match with him , as you know in
earthly marriages, the excellency of a husband,
the parts that are in him , thofe that are inherent
in his very perfon , is the greareft motive of all
other: think therfore of all Chrifts excellencies,
draw to your fdves fome idea of him , and thinke
all thefe are mine , for my ufe , as his wifedome to
give me direction, his power and ftrength for my
prote&ion upon all occasions , whatfoever is in
him
The Churches Marriage. zy
him is mine j hee himfelfe is become my por-
tion ^ this is a great motive to us.
Befides this, confider that thou haft not onely
the perfon of Chrift alone . with all his Attri-
butes, but how much comes with him, which
adde to this •, as the immunity thou haft by
marching with Chrift, that when thou art once
matched with him, thou art under covert, thy
debts are paid, thou art out of all danger. My be-
loved, if it were but to be freed from thofe inju-
ries , and wrongs that a woman isfubjeft unto,
from potent ene mies that are able to hurt her
upon all occafions, you know it is a great mo-
tive td move her to match. Now Jefus Chrift frees
us from all thofe great enemies of our falvation,
as it is Lu£e i. 74. that being delivered from the
bands of all our enemies , vote might fervehim in holi-
nejTe and right eoufnefle all the dajes ofourltoes. This
wehavebyhim, thatwhen Satan fhall come to
us , andarreftus, wee may fay to him, lam now
under covert, thou muftgoe to my husband, he
is bound to pay rhy debts. My beloved, we con-
sider nor/what a benefit this is, what it is to have
Jefus Chrift at fuch a time, when you come to
dye, when you fhall be arrefted bydeathj now to
have the Lord Jefus to undertake all your debts,
I now to be under covert it is a great matter, as
you know (to exprefle it to you a little what it
is,) ludas when hee had committed that great
finne,he was indited and arrefted 5 he had none to
flecto. Peter when he had committed a finne, bee'
had a covert to goe to , and you all know the dif-
ference
2-C
28 i'bt Chmebes Marriage.
| fcrence that was betweenthcir conditions in the
events upon bath j Saul and David if you looke
on them in their diftrefife, David had a covert to
goetowhenbewasindiftreflc, (for Ifpeakenot
now of the debt of finne, but of all calamities in
which you fhall have a husband to be a refuge
for you,) I fay, David when bee was in diftreffe
uponany occafion, when his Citty was burned
and his wifes taken, heehad a covert to fly to y
but when Saul was in diftrefle , hee had none,
he went to the Lord , but he bad no anfwer. I fay,
it is a great matter to confider this , that wc have
a covert, that when the Lord fhall rainedowne
fire and brimftone upon us , when there is no rock
to ihelter us > now for Jefus Chrift to be a covert
to us. We know the Egyptians when they were
in that deadly ftorme of hay Ie> the Ifraelites were
in their fcoufes under covert > and look'tout , an4
faw the danger they were in, and they then knew
the benefit what it was to be under ftielterrfuch
is the condition of all thofe that are in Chrift.
Befides this immunity , confider all thofe
great priviledges that doe come by him , for this
is not all ; but when you have matched with him,
he will make you rich, hee will make you hcires
ofaIlthings,ali the precious promifes belong to
you, which it may be you reckon a fmall matter;
but the promifes of God are moft precious, and
will make one rich , as you know a man that hath
nothing but bills and bonds , and evidences , may
be very rich, though he have not a penny by biln $
fo to have all the promifes belong to us: now as
foon<
■
The Churches Marriage. zp
fooneasvveearein Chrift, there is not a'promiie
inallthebookeof God 5 but it belongs to us»
that is the mifery of another man that is not in
Chrift, there is not one promife his. Therefore
till thou have him, thou haft nothing.
Andbefidesthehopeofthe promifes, confi-
der what you have for theprefent, what dowry
he brings with him, in i Cor. 3. wherefore let no
man re joy e in men ; for all things are yours, whether
it be Pauper Apollosjr Cephas, or thenorld, ^V.all is
yours, and you are Chrifts. Marke,here Is the ex-
preifionofthatdowry,thatChrift brings withhim
an Inventory of the wealth of a Christian, faith
he, when once you are matched to Ghrift, all that
is his belongs to you ^ Paul, or Apollos, or Cephas,
all his Servants, all are beftowed on you< 3 to wait
upon the Spoufe 9 as it were • he hath given all to
you^all thofi gifts are beftowed on them for your
fakes : befides, the world is jours, that is % as &rre
as it is good for you, the world and all things
in the world are fo a Chriftians • though he have
but little of it, yet indeedthe worldis his ; other
men are the worlds : if wee fpeake properly , the
worldis not faid to be any mans, but onely a
Chriftians. for his ufe, he is themafter of it. In-
deed,whileft a man is in his minority, (you know
the heire doth not pofTefle his goods, becaufe
it is the time of his education 5 fo ) it may be thou
haft not full pofleiTion : It is difpenfed to thee as
the Lord fees meete, becaufe it is the time of thy
nurtureand education , thou art in thy minority,
but yet theworld is thine. Then he goes on, life or
_____ death,
V
The Churches Marriage.
df^thatis, all this life is be (lowed on a Chri-
ftian for his advantage : to another man it is not
fo ^ the longer hee lives , it is the worfe for him,
he hath the further reckoning • it doth but make
his finnc ripe , and but lay up a treafure of wrath
for him ; fo that alia mans life long, hee doth
but gather fticks to make a fire to confume him
at the laft day. But now in the portion of a Chri-
ftian, this is one thing, that Jefus Chrift beftows
upon him, that all his life is for his advantage ji
all the good workes he doth , all thofe [hall be re- j
membred, all thofe fhall goe along with him,
and bring a fure reward j and then not onely life
is his, but death Us alfo. My beloved, it is a
ftrange thing 5 that this fhould be reckoned
among the dowries , and commodities , and pri-
vilodgesthat Chriftsbeflowesonhis Spoufe,te
bring death with him ; yet this is a great privi-
ledge , that hee beftowes death on us ; for what
were the condition of a Chriftian if death were
not ? were it not the moft miferable of all o-
thex ? for if there were no death , there fhould be
noRefurreftion. therefore death muft needs be
a very great advantage : it is that, that makes way
for us, to deliver us outofallthemiferies of this
life, and to give us pofTeflion of that everlafting
Kingdome that is provided for us, whether they bt
things prefent, or things to come^ that is , all that be-
long to this prefent life, and not onelythofe, but
thofe that belong to the life to come , all
thofe are yours : this is that we haveby Chrift.
Andlaftly confider, howfairea life you fhal
live
The Churches Marriage. 31
live with hinynwhatplentyjthatthereis nothing
that your heart can defire,but you rtiall have it? In
that fecurity > that you need feare no enemy $
wheras other men have a thoufand fcares, a Chri-
ftianhath this benefit, hee makes the Lord his
dread , that he need feare nothing ; but he is deli-
vered from the hands of all his enemies, Confi-
der with what contentment thou (halt live 5 that
thou haft fuch a husband that is an adequate ob-
ject ( that I may fo fay ) that rtiall fill thy foule,
that when thou haft him , thou needeft not third
after any thing befides. That is the great benefit
that is promised, that thou (halt ThirH no rnore^
that is , when a man is marryed to the Lord Jefus,
he is fo filled and fatisfied with contentment,
that he lets all other things goe : if hee have them
fo it is ; if he want them 3 it is no great matter : he
hath one that is contentment enough to him, he
hath one that is infteadofall.
But you will fay 5 if I have this husband, I
muft live in fubje&iontohim . our wiHs muftbe
fubjeft to his will 5 our liberty muft be taken
from us.
My beloved, what if it be ? you muft confider
what kind of fubje&ion it is , it is fuch a fubje-
dion as whereby the members are fubjeft to
the head : now doe you think it any burthen , for
the members to be fubjeft, and to be ruled by
the head , it is a naturall fub/e&ion , that is , fuch
a fubjeftioH as is convenient for yon ; therefore
if you complaine , you have loft your liberty,
know it is quite contrary when you have matched
with
ObjeEt.
Avfiv.
3
z The Churches Marriage.
Obictt-
Anfr
n\
I with Chrift, now you are delivered from boiu
dageand fct at liberty,
I, but you will fay , it is a pleafant thing fora
man to doe what he will • liberty is a fweet thing,
and to part with this ,,and now to live under a
husband, it is a hard cafe.
For this my beloved I befeech you confider,
that it is true , for a man to live as he will , if his
will bee right y it is a great 'benefit; but for a
Franticke man to doe what hee will , for a man
vvhofe will is fet upon things hurt full to himfelfe,
for fuch a man to have his will , it were better he
were reftrained,-and this is the cafe of eyery man
till hee be matched with the Lord Jefus : there-
fore that you may know what this liberty is, wee
will put you but this cafe; you muft know that
every man ismarryed to one of thefe two hus-
bands, either hee is fubje&to the law of righ-
teoufneflfe , or to the law of finne 5 either hee is in
bondage to the flerti or to the fpirit , either he is
fubjed to Chriflr, or elfe hee is fubjed to Satan.
Now confider which of thefe two thou wouldeft
choofe , whether to be fubjed to the law of finne,
or to Chrift : and that you may know which to
choofe, I will expreffe it to you by this • It is
as when a ficke man lyes betwecne the Phy fician
and the difeafe , hee muft needs be fubjeii to one
of them : the difeafe counfells him to doe one
thing 5 the Phyfician another : now' confider
which of thefe two thou wouldeft obey.
You will fay , 1 would doe what I lift , I would
doe as my difeafe fuggefts to me 3 and vvoulc
hav<
}11*V
The Churches Marriage. 33
have me doc : That fcemes eafie for the prefent,
but will not this increafe thy bondage, and pay
thee with death in the end? on the other fide, if
tho ube content to be fubjeft to the Phyfician,
and have thy will fubjeft to his, doth not this
draw to liberty and reflore health , and bring thee
to life? therefore confider what a fmall objection
that is, and confider withall, what you will chufe ;
ifor I fay , every man muft bee fubjeft to one
j husband 5 and that you may fee the difference of
thefe husbands , confider that in Rom. j. you
fhall finde there, that whofoeveris not marryed
toChrift, is fubje&t© another husband, that is
the Law. Know you not brethren , that the Lawhath do-
minion over a man as longasheelivethl for the mm an
that is fubjeB to a man is found by the Lave to the man
whilcheliveth) and iffke take another man fhe fhall be
catted an adulterejje ; but if the man be dead , fhe e is
freed from the Law^fo that fhee if not an adulterejje ,
though fhe take another man. This is but the fimili-
tuderbut the meaning is, before ever a man be
marryed to Chrift, he is marryed to the Law,and
he cannot be marryed to Chrift Jefus , till hee be
dead to the Law , and when hee is dead once to
that, thcn'he may be marryed to him. Now you
fhall fee the reddition of this fimilitude : foyon
brethren are dead to the Law by the body of Chriji,
that you might be marryed to another , to him that was
raifedfrom the dead, that you might bring forth fruit
unto God. For when you were in theflefh , the motions of
finnethat are by the Law had force in your members to
1 bring forth fruit unto death, &c. The meaning is
[ C c this,
24. The Qburches Marriage
f.Cegi
oM
this , that till a man be matched to Jefas Chrift,
I the Law of God , the morall Law that is written
I in every mans confclence, it rules there like a
I hard husband, afevere cruell husband, that fets
I a hard- taske to doe , and gives no ftrength at all
todoeit, and therefore it brings forth death: for
when the Law commands a man to doe a thing,
he hath no ability to performe it : and withall it
dothfignifie unto him, that if h«e doe not per-
forme it , he fhail be curfed y this is to be fub je<a j
to the Law : and fo a man lives in bondage all
his time; fo that whofoever is not marryedto
Chrift, he is all the while fubjedi to an evill con-
fcience, to the Law that fuggefts what he fhould
doe, with threatning him if not ; and when con-
fcience tells him, that he hath not performed ir,
it is a continuall vexation , a burthen and a griefc
to him : but now when he is marryed to Chrift,
then he ferves in nemefeof^lrit y notintheoldxeffe
of the letter, asitfollowes there, that is, heedotb
every thing freely, hee doth itoutofchoice,he
doth that which his owne fpirit carries him to.
look what commandement ne hath , he hath fome
ability to r^rforme it.
Againe, he fervesa k : nd husband, that takes
every thing in good part, that will not pay him
with death, as his firft husband doth. Ifayconfi-
\ der this, and let it be the fecond motive.
The third thing I wil conclude with, is, the dan-
ger of refufinghim,w herein I thought to have bin
large, but I can but touch it. I fay con fider this,
that if thourefufc, it is the greateft fin that thou
canft
The Qhurches Marriage. ;f
canft commit: for thou mud know this, that when
the Lord Icfus Chrift fhall become a fuitor to
thee, for thee then to refute, thou provokeft him
to anger. I dare fay 3 it goes beyond allthe fins thou
haft committed; for know this, he is not a bare
fuitor, but a fuitor that hath paid deare for his
wife ; hee hath purchafed thee at a deare price ,
with the Cheiding of his owne bloud : fo that if
thou wilt not heare his fuit, hee lofeth not onely
his labour in fuing, but the price that he paid for
thee, for the very bloud of Iefus Chrift fhall bee
put upon thy fcore. To have the Lord as fuing to
thee thus defpifed, you know Rom. 2^ y 6.D c f^i-
fingthe patience of God y treafures up wrath againft the
day of wrath. Now defpifing kindnefTe is greater,
And the contempt of it, doth more incenfe the
Lord to anger. Now therefore when the Lord
(hall be a fuitor to us>one would thinke we fhould
rather be fuitors to h im :but when he fhall conde -
feend to be fuitors to us,and be refufed,think what
a provocation it is*I wil give youbut one inftance,
that you may know what it is to refufe this fuit.
The Iewes when Chrift came in the flefh, it is
faid, he came to hisowne, lie made offer of himfelfe,
but his owne received him not, but refufed him, they
would none of him. Iohn i. he came to his otvne, but
his owne received him not, you fee how Chrift tooke
this at their hand,yOu fee/or this the wrath of God is
comeupn them to the «rw#.Compare now all the
fins of the Iewes,and al the punifhments that were
upon tkem before this time, they were nothing
to this.
Cci For
The Qbmches Marriage,
For firft yen fee, that for fixteen hundred yeeres
' welmgh, the wrath of God hath laynon them 5
! take the times of the Lords wrath formerly u p o n
that nation,it may be for feventy yeeres or for for* ;
ty yeeres, as n the time of the Iudges, and in the'
captivity of Babylon, what was that to this
wrath ?
Secondly, in thofe times, though they were in
captivity, and were hardly ufed, yet the nation
was ftill kept together, and reftoredagaine ; now
they are fcattered to all nations of the earth, fo
that this very fmneof the Iewes in refufing Iefus
Chrift, you fee-how the Lord was offended with
it, as the Apoftle expreffeth it, the wrath tf Ged is
cvme upon them to the utmoft: markeit, for it is your
ownecafe, that when we preach the Gofpell, and
offer Chrift,we are the friends of the bridegroom:
our bufineflfe is, toprefentyou as a pure Virgin
to Chrift, and when you will not heare but refufe :
when webefeech you to be reconciled, you com-
mit the fame fin that the Iewes did, when they
would not receive Chrift: this is the cafe of e-
very man that re fufeth v you know thofe that were
bid to the wedding ^the text faith, the King tras ex*
ceedingangry^ and pronounced this , that not one
that was bid fhould tafte of the Supper : thus for
a man to refufe, weknow not what God will dot
to that man : we cannot diftinguifh of the time:
fecret times belong to him : but for a man to re-
fufe at any time, when hee is invited to come to
Chrift Iefus, either by.the preaching of the word,
or by the fecret motions of the fpirit, it is a dan-.
gerous
The Churches Marriage.
17
gcrous thing. Who knowes whether ever thou I
ihalt bee invited more ? as you fee when they refu- j
fed, the Lord did not fend the fecond time, but
pronounced this peremptory conclufion, and fen-
tence upon them, Not a mm that ms invited fbould
come.
Anobje&ion may be made, which I will anfwer
and fo proceed,which is concerning thefe motives
I have given^nd that is,whether we may ufe fuch
to our hearts, to move us to take C hrift, as to coo-
fider the priviledges and liberty we fhall have with
him, for will fomefay, wee are bound to match
withChrift meerly out of love to his perfon: how
fhall thcfe be ufed as motives then >
Thefe motives ferve notwith ftanding to two
ends.
Firft they are a good introdu&ion to lead us to
the match : for when we make a tender of Chrift,
men will not harken tous j as many a woman w r ill
notheareoffnehafuitor^ but when fheis told,
that he hath fuch an eftate, that he will bring her
tofuch an houfc, thus and thus furnifhed,thatfhe
fhall have thefe and thefe commodities by him, it
may be that willwinne her thus farreasnow to
fee him, fhee is content now that he fhould come,
and be a fuitor, fhe is content to confer with him;
So Ifay,thisisthat that brings every man firft to
looke after Chrift Jefus, to admit him as it were,
to be content to fee his perfon, to give him leave
to conferre with them 5 therefore that is one ufe
to be made of them.
The fecond ufe of fuch motives is, when a man
m Cc 3 hath
Otieft.
An tjw '.
28 The Qburcbes Marriage.
bath refolved on the match, it is a great helpe to
make him the more willing. When a man or a wo-
man hath refolved cm this match, and withall con-
fidered thefe and thefe additions, 1 fay they adde,
they helpe well to his refolution: fo that when re*
fped tohisperfon, hath once fet the compaffe,
thefe confiderations of puniftiment and reward
they are 2>ood to fill the fay Is and to carry the (hip
along,and to drive itto the haven, allthough ftil the
principal! motive bee a meere refped unto his
perfon. If fay that ufe thefe have, to bring
us to look to Chrift. But when once they have
brought us to the knowledge of Chrift, to be ac-
quainted inwardly with him., now the heart of eve*
ry man is to be content with him alone, though
there be nothing befide,and indeed it is that which
makes the match, onely thefe helpes are good ad-
ditions , thefe draw us on to make our confent and
choyce, andwillingneflethe more full, and per-
fect: but this but by the way, onely toanfwer that
objedion.
Now to come to themaine impediments that
1 hinder men from Chrift, it is worth all our confi-
dent ons, to fee what it is that keepes men off,
which is not onely profitable to bring them in,
that are yet ft rangers, but alfoto confirme thofe
that are already entred into covenant with the
Lord Iefus,and you fhall find one of thefe three
things keepe men off.
Some there are that never heard of the Lord le-
fts, fome there are that heareof fuch an offer but
cannot beleeve.it, fome againe that doe beleeve it,
yet
^
The Qhurches Marriage. jp
yet arc not willing to live under him, but would
live according to their liberty, they are not wil-
ling to change their condition, even as fometimes
there is a Proclamation out for pardoning of Pi-
rats, itmay be there are many Pirates that never
heard of this Proclamation,thefe cannot come in,
they know it not, and this is the cafe of thofe to
whom the Lord Iefus is not preached or remaine
ignorant of him.
Secondly,there are fome other Pirats,that hear
of it, but they beleeve it not, they thinkeitisbut
a trap to get them in, they cannot beleeve that
thofe great rebellions that they have committed
can be forgiven. There is a third fort that beleeve
it, that make no queftion but they (hall be pardo-
ned if they come,but they thinke it a better courfe
to live by piracy ftill, rather than to come in tinder
the law to live in fubje&ion,they thinke they (hall
live a poorer life and be- more reftrained, they are
not willing to change their condition. Now for
the firft of thefe, wee have nothing to doe with
them, for wefpeake to none but thofe that have
heard of the Proclamation,that know well enough
thereisfuchan offer made, therefore our bu fines
is with the two fecond.
Firft I will begin with thofe that will not be-
leeve, that there is fuch a pardon, that cannot
thinke that the Lord Iefus is willing to match
with them, this is a common cafe, many a man
whenhelookesonhis rebellions, is ready to fay,
why s is it poffible that I may bee admitted to
match with the Lord Iefus ? I that have a heart fo
C c 4 hard j
40 *Ihe Qwches Marriage.
hard, fuch lufts? I that have committed fuch re-
bellions againft him. Yes, whofoever thou art ., I
am bold to (ay to thee, (and thou muft thinke it as
true, as if Chrift bimfelf fhouid fpeak from heaven,
that if thou doft come in, thou ftialc be received.
Oh ! but is it poflible that fuch a wretch as I am
may be advanced Saaifed to fuch a degree of honor?
Yes it is moft poflible, the. Lord Jefus may
have a favour to thee,it is our meflfage tocome and
tell thee fo much, onely thou muft doe as the
captive woman in Dent. ai. when any had a fa-
vour toa woman that was taken captive, (Tie muft
put off her old cloathes, (he muft put on new ap->
parell, fhee mult be waftred and purified, and
pare her nailes, and fo fhe muft become his wife I
fo I fay to thee, the Lord is willing to match
with thee, onely thou muft change thy rayment,
thou muft wa(h thee and pare thy nayles 5 &e.
Therefore beloved, let none in this cafe be dif-
couraged, as indeed wee are exceeding apt to be,
and ready to doe in this cafe as Gideon , when the
Angell appeared to him , and told him he fhouid
doe great matter?, that heefhould judge Ifrael,
that heefhould deliver them out of the hands of
the Miiianhes , what faith Gideon I Lord ( faith
he ) what am I and my father Z hee is one ofthepoerejl
in Mmaps Tribe, and I am the leaft in my fathers
family, and is it poflible that I fhbuld beraifed
to fuch honour ? yes faith the Lord , it fhall be
done , I will confirme it , thou haft my word, and
I will confirme it by miracle , as you know he did
by the burning of the Sacrifice, and by the dew
on
The Churches Marriage. ^i
on the Fleece , when all the earth was drie. I fay,
the fame is our cafe, when wee hearefuch a thing
as this , that we (hall be made Queenes , that wee
fha.ll march with Chrift,whenaman is little in
his owne eyes , he wonders at it • I fay , the Lord
; will make it good to thee, thou (halt have a word
and a miracle toconfirme it, for indeed beloved^
j it isa thing that needs a miracle, that the Sonne
I of God>the Lord Jefus,{houldcome 3 and match
with fuch wretches as wc are.
You will fay, where is this word }
You fhall find it in Rom^^. He juftifotb the un-
godly , I will takcbutthacplaceonely, Abraham
bekevedinbim that juftifieth the ungodly ^andhis faith
tva* accounted tobir* for righteoufnejjejhatis,thoi\gh
thou bean ungodly man, though thou be a Pi-
rate, a Rebell, it is no matter , the Lord will
match with thee notwithftanding, and pay all
thy debts and juftifie thee • indeed after thar^
Hewillfan&ifiethee, and change thy heart; but
yet this is thy comfort, that though at prefent
thou be ungodly, yet notwithftanding hee will
match with thee. Beloved, this is a fure word, and
this is our great confolation, that though wee be
in our bloud, yet then the Lord makes the match:
indeed afterwards heewafhethandcleanfethus,
therefore fay not, lam blacke j and therefore the
Lord can have no delight in me ? 'and what can he
fee in me , to marry with me ? for hee will mar-
ry with thee even then. Onely when he hath mar-
ryed thee , then he will change thy nature , he will
change the skin of the Blackc-mbore, then he will
put
az The Churches Marriage.
put a new beauty on thee, this is thy comfort,
that there is this difference, betweene the mar-
riage of Chrift j and the marriage among men,
when wee come to match , wee muft find beauty,
firft, fome amiable thing in the party; but the
Lord lookes on us , when wee are the moft loath-
(bme creatures in the, world, and then he makes
the match , and after hee puts that beauty on us,
that may caufc him to delight in us.
You will fay, here is the word , but where is the
miracle to confirme this ?
I anfwer , this very word hath a miracle going
along with it, and you fhall fee them put toge-
ther in Mattb. 4.23. where you {hall fee the Lord
Jefus when hee came to his owne , to make a ten-
der of himfclfe , in what manner he comes , faith
the Text , hee went about preaching the Gof-
pellof the Kingdome, that is, to tell men this
good newes , that if they would match with him,
they fhouldhavea Kingdome: here is the word,
and fee the miracle followes , hee went about
preaching the Gofpell of the Kingdome , and healing
(ieknejfes , anddifeafes y there is the miracle', that
feeing ft would be a wondrous thing that the
Lord fhould match with dn ft and afhes, that hee
Should beftow himfelfe thus freely on us-, faith
the Lord, if you will not beleeve me for the
words fake, yet for the miracles fake, you fee
what I doe , I that preach this. I
But you will fay , thefe miracles were wrought
long agoe , if they were done now,tt were another
thing.
Beloved,
The Churches Marriage. 43
Beloved , it is all one , for know, that this word
and miracle went then together, the word is as
ancient as the miracle , therefore you muft make
the fame ufe of them now , as you would have
done then ; indeed if the word were now delivered
and the miracle wrought long agoe , it were ano-
ther cafe, but when hee that faid the word, at the
fame time confirmed it with thefe miracles, this
mayworkebeleefe.
You will fay, this miracle confirmes it in gene*
rail , if the Lord {hould fpeake perfonally to me,
& fay, I will be thy Husband^ this were to purpofe.
Beloved confider, it is all one, becaufe you have
this generalise bids *k Gofpellbep reached to every
Creature^ therefore thou art fure thou art in that
number : confider that the word of promife alfo/
which word you all know , that Whofoever beleeves
fhallbefaved, that is, whofoever will take his par-
don (hall be faved, and nothing keepes men from
falvation , but the refufing it • therefore fay not,
he that commits fuch and fuch finnes, (hall be
damned , but hee that takes not the pardon fhall
be damned : Beloved, this is a matter of great
confolation 5 this is that that is our Freehold, we
have a fure word, and thisistheGofpellthatwe
have to preach , that whatfoever the rebels be,and
whatfoever the finnes are , yet they may come in,
and be received.
Ijbut my finnes are great , as red as skarlet ?
What if they be? they (hall be as fnow.
But I have often committed them.'
What if thou have? he that faid to thee , thou
(halt
ObjeB.
Anf\v<
zsftifw*
44, The Churches Marriage.
\ (halt forgive thy brother to feaventy times fea-
1 ven times , fure hee is able to forgive to feaventy
rkoufand times feaven times.
But my finnes are exceeding great as the migh-
ty mountaines. They fhall be drowned in the
bottome of the fea, that is as able to drowne
mountaines 3 as the lcaft hill.
Oh I but they are exceeding many,I am guilty
of all variety of finnes, there is fcarce any grofle
finne, but I have co mmitted it.
There is as great variety and multitudes of mer-
cy, to cover and fwallow them.
You will fay, this is poflible ifmyjbeartwere
foft, able fb repent j but I have a hard obdurate
heart.
If thy heart be hard, he can take away that fto-
ny heart, and give thee a flefhy heart, this hee
hath promifed: Why now what haft thou to doe>
even to lay faft hold on this word , as they did on
the homes of the Altar , and even goe and fay to
the Lord, Lord, I will hold me here. Lord, it is
thy word, thou canftnotdenyit. Lord, ifthou
wiltkillme, herel will dye, I will not let my
hold goe : I fay, if thou doe but take hold of this
word, That He juftifieth the ungodly , and whofotvtt
mil beleeve [hall be faved ; if thou take this hold , I
allure thee, my life for thine, it is impoflible,
but the Lord fhouldintheend give thee this an-
fact, Be of good comfort^ thy faith hath faved thee. I
deny not, but that the Lord may hold off for a
while, for a time hemaykeepe offand give thee
bard words , and fay as hee did to the womas of
Canaan,
The Churches Marriage. ^5
Canaan, that hce is not fenc to fuch a dog as
thou arc ; buc if thou perfift as fhe did , and keepe
clofe to this word of promife, then after thou
fhalt receive the fame anfwer that fhee did, thy
faith hathfaved thee , be of good comfort.
But you will fay, if it be thus , this feemeth to
be a very eafie thing. Is there no more to doe >
I anfwer, yes : and thou muft marke diligent-
ly, that thou runne not away with a falfe conceit
*now.
Firft , thou muft take out this pardon. You
know a pardon in Law though the Prince give it,
if it be not taken and fued out, it will do a man no
good. •
A gainc, this pardon hath certaine conditions,
thou muft remember the conditions • if thou
wilt have the pardon, thou muft obferve the co-
venants and conditions.
Laftly v knpw that this pardon may be for a
certaine time , after which the pardon may be out
of date.
For the firft of thefe, you will fay, what is it
to take out the pardon >
BeIoved,itis this , when a man hath feenehis
finnes andknowes his need, and his rebellions
( for that is firft required ) as you know whofoe-
ver pleads a pardon, muft knovvhimfelfe guilty,
and. then feeketh a pardon , prayeth earneftly day
and night& giveth not over,befeecheth the Lord
to forgive his finnes, and alio if he ftay long (as
fome times he doth 3 as we fee in that Parable of
the man that was in bed with his children , and
loatlr^
1
The Churches Marriage.
Quefi.
loath to rife) yet thou muft continue knocking,
and not give over till be give thee.
What is it, he will give me ( you will fay > )•
That is , till he give thee a fecrec aflurance , till
he fend his Spirit from heaven, to fay to thy
foule in thee , / am tbyfalvaion , till hee give thee
fome fecret comfort , when thou haft that once,
then thou baft taken out thy pardon. But till
there be fome calming of thy confeience , fome
fecret anfwer of the Spirit, though there be a par-
don contained in the word, thou haft not taken it
out $ for thou takeft it not out till the Lord gives
it out : and when thou once getteft this fecret
hint, thou haft thy pardon fuedout. Now let
Satan and thine enemies come ;, thou maift
be bold to plead thou haft thy pardon, and it
fhall never be taken from thee $ that is the firft
thing, to take out thfardon.
The fecond is , there is a condition required
after taking it : there is this condition in it , you
muft be no longer rebels , you muft come in , and
be fybje&s, and ferveand obey your King. I fay,
you muft remember this, therefore thou muft
goe to the Lord , and fay, I know well there is
fuch a condition in the pardon, I am content to
enter into covenant with thee . fo that that which
is paft maybe cleared , I refolve for the time to
come to ferve thee , and feare thee and obey thee;
I fay, if thou canft bring thy heart to this pur-
pofeand refolution, thou haft kept the condi-
tion.
But you will fay, how fhall wee doe to keepe
it?
The Chut ches Marriage. 4. 7
it ? it is one thing to purpofe , but to keepe it is
hard.
I will be bold to fay, take no care for that,
if thy purpofe be fincere j I fay this to any , let his
purpofe be fincere, and his refolution without
deceit and pretences to ferve the Lord , to cleave
to him as a husband , then I fay, the Lord hath
undertaken \ o give thee a new heart ftill , and hee
will enable thee to keepe it : bring thou a wel-
bottomed new refolution, fo as to fay, I will give
up my felfe in obedience • and the Lord hath
promifed,itisonepartofthe Covenant, where-
in bee hath promifed not onely to forgive , but in
Ezecb. 3 6. Jie will give a new heart and a new fpi*
rit: be thou but willing to take him , and thou
fhalt be able to doe that which thou haft under-
taken.
Well, thelaft thing is the time of the pardon,
there may be a time when the pardon is out of
date.
You will fay 3 what is that time ?
Know that there is a double time, one is the
time that is revealed to us , that arc the Minifters
ofthe Gofpell, that is thetime of this life, for
we can fay nothing elfetoanyman but this, At
tthat time fiever , while thou lived, thm repetiteft,
thouflMltbefaved.
But then you muft know , there is another
time befides this, a time that is n«t revealed to
us, but knowne orely to the Lord himfelfe,
which may be thy time , and is that diftance of
time which is betw-cene the firft and the la ft
\ offer. It
jinfi
w.
Quefi.
A* fir*
4 8 The Churches Marriage. •
j4nfoi
i It is indeed the very offer it felfe, the very opor.
\tunity.that God gives to thee, the very timcof
the tender of Chnft , to thy foule. Now this is
onelyknowne of the Lord himfelfe, what that
diftanceof time is between the firft offer and the
laft chat ever he will make to thee, and after this
time this pardon is out of date to thee , though
not to another, it is too late for thee to come in.j
You will fay 5 what ground is there for this,
that there is fuch another time, that is onely
knownc to the Lord >
My beloved, it is a point worth the confide-
ring , therefore you flhall fee a ground for it,
2 Cor. 6.2. when the Apoftlehadext|prted them
there , not to take the Grace of Godinvaine, faith he,
this is the accepted time , this is the day offalvatim,
implying, that all time is not the accepted time,
for then there needed no diftinftionj but when
he faith, this is the accepted time, there is a fecret
intimation, that when falvation is offering for
ought thou knoweft this is fo , the accepted
time, asthatwhenthatispaft, there is no more
opportunity. So in Htbr. 3 . when it is called to da^
that i$ , when the offer is making , that is the
time.
Now to give you fome inftances of this, as
well as we give you grounds from the word , in
Gen. 4. God faith to Cain, Ifjthou doe well, fbalt
theunotbeacteptdl but now after that time Cain
was accurfed and a brand fet on him , the Lord
gives him over , hee was excluded from the pre-
was a fecret
'time
fence of the Lord for ever ; there
-*
The Churches Marriage. 4,9
time after which the Lord made the [offer no
more. That was the cafe of Saul . there was a
*time,Ifay , Gods time with Saul, was the time
betweenehis fir it offer, and the la ft, when he bid
Samuel pray no more for him, and he told Samuel
reiolutely and peremptorily , 1 have reje&ed him, j
and now there was no more hope. And this was I
thecafcoftjiejewes, when he bade Ieremiah not
to pray for them , faith he , I have refolved to de-
ftroy them 5 the time now is paft. And this was
the cafe of Jerufalem , If thou hadfi knowne the
things, the things that belong to thy peace , in that rhy
day ! if you aske what that day was ? I fay you
(hall find the very period of it, AUs 13. 40. you
fhall fee tjiere , when the offer was made fully
(that was the Lords great mercy to them,he doth
not give over a man , till he have made the offer
clearly and fiillyjin V. 46. It was ?iecefjary we fhould
fpeake the wordfirft to you • butftneeyou put it from you ,
and judge yourfelves unworthy ofet email life , wee turne
to the Gentiles •, you may fee their refufing before.
The Jewes they were full of envy , and fpake
againft the things that He fpake • after this time,
the Lord made no more offer : this I fay, was their
cafe, and it is refembled in the Parable of them
that were invited to the marriage , after they
were invited and refufed • the inviters were stent
forth no more unto them. It was the cafe of Ca.
pernaum^znd thofe Citties to whom the feaven-
tywere fent ; if they would not receive them,
they were to fhake the duft oft' their feet eagainft them.
Beloved, I befeech you confider this, for it
Dd is
}0
The. Qburches Marriage,
QifcZt.
is a matter of very much moment to thinke with
your felves , what know I whether this be the ve-
ry time when the Lord makes the laft offer , and
that however, it will not laft ever. So you fee
S. Paul to the Hebr* ends Chap. 3. when hee had
faid , there is a certaine day , he brings his proofe,
faith hee , did not the Lord doe fo with your fa-
thers in the Wilderneffe ? Now you (hall fee
withthofein the Wildernefle, the Lord tookt
tennerefufals at their hands, Thefetenne times yn
have rebelled again ft me , and then he would endure
no longer. Sothe Lord deales at other times: it
may be hee will take but five refufals at another,
it may be twenty at another, it maybe but one
or two , at a third mans hand. I fay, you muftbe
exceeding carefulland wary , for the end of this
Do&rir e is to teach you to take heed of refuting
Chrift Jefus , of letting the opportunity flip,
take heed of refuting the time of the offer of
Chrift, the accepted time, when the Lord offers
Chrift in the word , and by his Spirit accompa.
nyingit, itisdangerous torefufe. To conclude
this point, con fider, when the Lord himfdfe
fliall beafuitor ; beloved, wee fhould befuitors
to him, but hee is pleafed to be a fuitor to us.
And confider, that whereas other women ufe to
bring portions to their husbands , hee is pleafed
to buy us j and to give us portions, and can you
find in your heart to refufe ?
You will fay ; if I were fure the Lord would
take me.
Beloved, you flxall/echovr farrc bee goes,
that
^
The Churches Marriage. 5 1
that wee may put you out of all doubt,
Fir(t , he hath made a very cleare declaration
of his good will ; he faith ^WhofoevemiU come \\ball
beftvtdjhe fhall be taken in, whofoever will come.
This is not all, but he goes further then that, he
hath not onely fetupfucha ghicunque vuh y but
he fends home to us , hee calls and invite us , goe>
caff and invite them to the marriage. This is not
all, but he goes yet further, he befeccheth us, hee
becomes a downeright fuitor, 2 Cor. 5. Wee are
Ambafadours in chriHsjiead , to befeech yon to be
reconciled. Nay beloved , more then this , hee is
not a cold, but an importunate earneft fuitor.
Goe, comjell them to come in , faith he , that is, with
the ftrongeft arguments you can ufe : he doth not
reft here, here is as much as hee can doe by faire
meanes. But then he try es theother, to fee what
he can doe by foule meanes , then he layes a com-
mand upon men, 1 lohn 1.3. This is the Comman-
dement 5 that we beletve in his Sonne ; hee commands
all men living to come in , and take Chrift , and
receive the pardon. And it is not a bare com-
mand, but hee adds a threatning ; If they will not
take him , they fhall be damned : which is the
greateft threatning that can be, Confide^wilt
thou refufe now ? I will fay but this in a word , if
thou wilt for all this, it fhall be the greateft mat-
ter againft thee at the day of Judgment : takeal!
finnes, thegrofleft Idolatry, and adultery, and
whatfoever elfe : they fhall not be fo much laid
to thy charge when thou commeft to lye on thy
death-bed as this ; that Chrift was preached,that
Dd 2 there
/
*>% ^he Qhurches Marriage m
.there was fo many offers made , and yet thou
■ wouldeft none of him. Therefore confider this,
: and fay nor now , alas, fuch conditions are requi-
red on my part, as I cannot performe them 5 for
[beloved, there is nothing required on thy part
but fincerity. Indeed that is required :thoumuft v ,
not thinke when thou art matched to thy hus-
band ,to live as if thou wert a maid ftill $ thou
muft not thinke to match with thy husband, and
to live as thou Uft,-thou muft not thinke to fweare
ftill , ard follow theluft of uncleanenefle , ftill,
and to follow thy drunkennefle and good fellow-
ship ftill , thou muft not thinke to match with
the Lord Jefus, andbreakethe Sabbath and neg-
left holy duties, and violate thy confcience, tho»
muft know, that all thy old cloathing , as I faid
before , muft be put off, and not onely fo , but thy
miles muft be pared, that is, thofe thoughts that
thou reckoned lefler finnes, vaine thoughts, idle
thoughts , negligent performance of holy du-
ties, or whatfoever is of that nature, thefe nailes
muft be pared, there muft beafincere heart, io
refolve to doe all this. But fomuch for thofe
fecond fortofmen, that will not beleeve there is
fuch a pardon, but yet cannot thinke the Lord
Jefus is willing to match with them, and to
parte by the great finnes that they have com-
mitted.
But now for the third fort 3 which is indeedof
the greateft company of men ; for wee finde not
fo many men doubt , whether they (hall be for-
given or no, but though they know there is a
pardon.
The Qh arches Marriage. f 3
pardon, and that the Lord will match with them,
yet they are willing to live as they did, they are
notwilling to come under his iubje&iontolive
by his Lawes. Now befides confider , what
is the caufe of this, what keepes men off from
this.
Firft,you fhall find one great generall caufe is
In confider at ion : this is the fault of young men ^
that have a thoufand vanities in their heads , and
never think of matching with Chrift, and of tbeir
fpirituall eftate : And not of themonely, but of
others too, who as they are held off by pleafures,
fb others by bufinefle, asappeares in thofe in-
vited/o the marriage ; oncwent about his mer-
chandize, another to his oxen, and never conside-
red, they never tooke to heart this their inviting to
the marriage: confider that in Dcut 32. 27. When
Mofes had made an exhortation, that they fhould
norreceivethc ftrange Gods of the people, but
come into covenant and beemarryed to him (for
thatisthefcopeofthe Chapter) threatning with
all, that when they fhould provoke him to jealou-
fy, he would provoke them 5 faith hee, oh that you
rverewije to confider jour latter enijs if he fhould fay 5
this is the caufe that you come not in, and keepe
notclofe to theLord^fc that you rrerc wife to co rfider*
foritisa mansvvifedome toconfidertbis, for a
wife man (lands as one upon the top of an fcljh
hill or a rocke, and fo he lookes round about him
and fees all events before they come, whereas a
foole is taken unawares by death, hee is a r rcfted ,
and judgement comes upon himonthe fuddaine .
. Dd ; a )
^ — — — ——————— —————— -—
^ 77?e Quitches Marriage.
asafnare : therefore I fay, thou muft confider.
And yetthis is the ufual cafe of men,they go on in
a fecure flcepe in finning whilft death and iudgc-
ment breaks in upon them, which by confideratt-
on might be prevented. Therfore if you aske me
what you muft confider, I fay confider if this bee
not thy cafe, as it is of many men, many owe more
than they are worth, more than they know how to
pay : now if they would but confider their cafe,
and butcaft up their accounts 5 it may be they might
feekeout for a match to d'feharge all, but they
neglect it,and are fecure, &an arreft corns on them,
and they are caft into prifon , and now it is too
late. Therforel fay to every man of you, confider
thy debts, thy finncs, yea, confider thofe finnes
thou thinkeft are pad fo many yeeres fincc, that
lay (till, and thou hearcft no more of them. I fay
confider them, and bring them to mind, and con" j
I fider what a fleeping finne is : You may fee it in '
j the cafe of h*hi when hee had commit ted thofe I
foule murthers of Abne rand Amafa, the Lord let |
I it fleepe for a time,and lo&b was fecure \ but you
I fee in due feafoh, he having not fued out his par-
| con, the arreft came upon him, and Salomon flew
[him.and fuchwas the cafe of the fin of shimei that
! he committed againft ^v/^, it lay a fleepe for a
| rime. Such was the cafe of fofephs brethren, in that
j they did againft fofefh, many yeeres together it
uy quiet, when it awakened, they faw what it was
j withanguifh. Therefore confider what a fleeping
j finne is , the forgetfulneflfe of which maketh men
j fecure. Men commit fin-, and they are in healthy
and
The Churches Marriage. 55
and forget them ., and fo not coniidering their
debts, they regard not this match and goe not
about it.
1'hcre is another part of Security, wherewith
menarc involved , and that is , they thinke they
have matched already with lefiu Chrijt , they
thinke they are in an cftate good enough, and to
come now to make a change we have no more to
fay to you in briefe, but this : thou fhalr have thy
portion in this life , as theProdigall fonne , hee
would have his portion prefently : well , if you
will have your portion , ye fhall have it , as in that
i7.Pfal. 14. 7 he men of this mrld^ who b&ze their por-
tions in this life. You fhall have your portions in
this life, thou (halt have thy belly filled with
treafures : but remember that terrible fentence,
thou haft thy reward. Therefore it is no marvell,that
worldlings live fo contentedly , with fo much
outward eafe • it is no marvell 1 fay 5 for their fa-
ther hath given them their portion.
Another impediment is; when parents hav« pro
vided a fit match for their children,and come and
propound it to their children ,' then they are pro-
mifed to another, theinhearts are fet upon others :
and this is a great impediment in this , and it is
common. Now the Lord comes to propound
this march to thee; but thoucanft not forfake
Ee thofe
66 The Qhurcbes Marriage \
thofe things that thy affe&ionsarefet upon, thou
haft made another choife, thy heart is fer upon
•thefe outward things, thou haft promifed thy
! love and delight to them , and thou tun ft now re-
' fufe the fuite of the Kings Sonne. This one day
will lye heavy upon thy confcience , when as
this Chrift that thou haft now rejected, fhall
come to Judgement, and fhall fit upon hisglo-
rious Throne, and fhall pronounce that heavy
fentence, Depart from me ye cur fed ; and then thy
confcience (hall tell thee , ohheewas once a Ali-
tor to me, but I had made another choice , a
worfechoice ; which thenthou findeft, though
it feemed pleafant for the time , yet indeed his
fcrvice would have beene more pleafant and pro-
fitable; for hee would have thee live but accor-
ding totherule , intemperance, fobriety , indi-
ligence, in thy calling, and fuch like, which
would have kept thy body in health , and
preferved thy eftatc • and now thou haft wa-
fted thy body in fornication , and uncleane-
neflc , and haft wafted thy goods in drunkennefle
and good-fellowfhippe, and all riotous living:
andfo if we fhould ft and to compare every parti-
cular fervicc of each husband, wee fhould finde
that our obedience to our right husband , ismore
pleafant then that wee have now chofen . nay wee
fhould finde that the worft a&ions that Chrift
commands, are farrc more pleafant then the beft
of the other • as take forrow for finne, that wee
count the worft and the hardeft duty , yet even in
that there goes along with it a fecret fweernefle,
and
The Churches Marriage. 67
and comfort* thofe that have any experience in I
it ,. know it to be true : but when as thou yeeldeft
obedience to thy other husband , even in the
midft of thy carnall delights , thy heart is fad,
there is a kinde of perplexity goes along with it :
this wee fhall finde in all the a£Uons we doe to
this wrong husband, afecret griping and fling-
ing of confeience ; and befides this, wee fhall at
length be paid with death .
But in our obedience to our right husband,
more-over and above our comfort in his fervice,
he will give us wages and rewards, eternall life,
and all the comforts appertaining thereunto.
Butinbriefe, if you will notyeeld, if you will
not be ruled, God will doe with you as parents
doe with rebellious 'children, if they are ftub-
borne,and match againft their will 5 when as
neither promifes nor perfwafions will doe any
good , what will they doe ? Why, they will difin-
herit them. So if ye will be ftubbome, and nei-
ther perfwafions nor promifes will doe no good
with you, butnotwithftandingall this, you will J
not remove your affe&ions from off your choice ., 1
,your Father fhall difinherit you, you fhall lofe
your Kingdome, you fhall be damned ; if you
will not cut off your right hands, and cut out
! your right eyes that offend you , y ee fhall keepe
I them , bu t ye fhall goe to hell with them. If you
willnotbeleeveus, wee have no more to fay to
you, ye fhall lofe your birth-right.
Another impedimenrif fo be we find we ftand in
need ofanhusband topay ourdebts,yet we are not
Ee 2 difpo-
<5& The £hurcbes Marriage.
difpofed to marry yet. But know, if thou wilt j
not take the time before the time be paft 5 thou
fhalt fit long enough without fuitors. Chrift he
isafuitorby his Spirit, and wee are his friends
to perfwade you to match with him. Now confi-
der how that Hee onely muft perfwade : wee may
perfwade long enough $ if no other doe perfwade
you, you will never be wonne :but there is ano-
ther, the Lordhimfelfe, he is bis owne fpokef-
man,and muft be , orelfeyou will never be won.
And therefore , take heed of deferring when thou
findefttheht>ly Ghoft a fuitortothee, and that
Chrift fpeakes to thy beatt, take heed of refu-
fing : his Spirit jhallnot akajesftrive with man : if hf
knocke but once, open to him , perhaps hee will
knocke no more. Take heed of delayes and put-
tings off,bidding Chrift come another time ; for
we commonly fay, delayes are dangerous. If thou
doft,tho.u maift lofe thy fuitor,andChrift may let
thee fit all thy life time, and never be a fuitorto
thee againe. There is indeed a time, when all
would match with Chrift in their extremity at
their deaths, as thefoolifh Virgins, they came
when it proves too late, the doores were fhut.
When the arreft comes upon us , then wee would
match with Chrift, butthenit is toolate, then
Chrift will not match with thee • then wee may
fly to thehornesofthe Altar , as loab did , but then
Chrift will fay, as Solomon did of loab, Goe fall
upon him, and kill him , even there. There is a re-
fuge in the City, but thou muft be a Cittizen
there, before the avenger of bloud comes. Then
is
The Qh arches Marriage. 6 J
is not a time to marry with Chrift , then is a time
to call to mountaines to fall upon you and cover
you , and furthermore whereas thou fayeft , thou
wilt hereafter match with Chrift , but not yet,
what knoweftthou but that thy foule may pre-
fently be taken from thee ? and therefore you fee
what adealeof folly men fhew in their puttings
off.
Another impediment is , when the parties are
brought together , to fee one another • many
times they doe not like one another : and this is
a common cafe ; and io it is in this fpirituall
match ; when men come to looke upon the Lord,
they doe not like the Lord: well , if this be thy
cak, if it be thus with thee, the Lord will not
b e fo much as a fuitor to thee , hee counts thee an
enemy. There is an antipathy betwcene the Lord
and many , there is an enmity; but you muft
know, in this there is a two-fold enmity; one
out of ignorance, as Paul, fayes he, I was a blafphe-
mtr^and aperfecutor , but now I am received to mercy,
because I did it ignorant ly through unbeleefe. I f hee
had knowne the Lord , hee would not have perfe-
cutcdhim. Butfecondly, there isalfoawilfull
enmity againft the Lord: they know the Lord,
and yet they doe not like him. But thefe men
will deny this, and fay, this is not thecaufe they
come not in , whatfoever is the caufe. Well, doe
not deceive thy felfe 5 if thou love the Lord, thou
wilt love his Image, thouwilt love his children
which are his Image. If thou hateft thofe that
6earehisImage,thouhateft the Lordhimfelfe.
^^ Ee 3 And
i 6 5 The Qhurches Marriage*
And therefore doe not deceive thy felfe : if thou
bearefta fecret hatred and diflike of that ftrift-
neffeandholinefle, that is in the Saints } ifthou
haft an inward grudge to that which is Gods
Image, thou hateft God himfelfe.
But perhaps thou wilt fay , I hate him becaufc
he is ao hypocrite- if hee were the child of God I
would love him, but I hate his hypocrifie.
But take heed , that when thou ftrikeft a«n hy-
pocrite, a Saint lyes nota bleeding- (o alfo when
amanlyethunderafharpand powerfull Minifte-
ry , and thou beared hatred and diflike of it, thou
hateft the Lord himfelfe whofe ordinance it is.
This was the cafe of the Jewes, when the Apo-
ftles had friewed them the Lord Jefus, and they
faw all was rejected , what followed ? we have no
more to fay to you, Chrift would no longer bea
fuitortothem. Seing ye reject us, and will not
receive this word of falvation, loe now weturne
to the Gentiles , and thofe that will receive us.
And therefore brethren, take heed of difliking
the Lord , when hee comes a fuitor to thee, doe
notlayfalfeafperfions upon him, andhiswayes,
and children,doe not belecve falfe afperfions laid
upon him by others; as thofe that were fent to
fpye Canaan, they brought up evill reports of
that Land . what followed ? not onely they were
excluded out of. the Land , but alfo all thofe that
beleevedthem.
Now thus we have fhewed you the match , and
given youfometryals to know, whether you are
matched with Chrift or no, as alfo what may
ftirrc
The Churches Marriage. 69
ftirre you up to accept this match, ifyeefinde
upon examination , that ye are not matched with
him, alfo the impediments that kecpe men off
from the match : that if any of them be your cafe, j
ye may remove it. But brethren, all this can doe |
nothing to procure this match; this will not |
worke upon you, except the Lord be hisowne
fpokef-man to winne your loue, hee ic is that
muft winneyou. Men are like dead men when
wee fpeake to them h but if Chrift fpeake not by
his Spirit , they are dead ftill i it is hee that
muft (hew you your debt and your danger, and
the beauty and excellency of your husband, and
muft remove the impediments.
And feeing that now you are to receive Chrift
offered in the Sacrament, this point may be a
great helpe to ftrengthen your faith. When a
man promifes to match with one, this helpes
well fbrewauTro the match: but when the man
is in the Church, and offers himfelfe to match
with thee , then' wee cannot chufe but beleeve
it : Hee that, eateth and drinketh this unworthily he
is guilty of the body and blond of the Lord: therefore
doc not take it hand over head, but examine
whether thou ftandeft in need of Chrift, Qinft
thou fet a price upon him 5 as the chiefeft thing
tWi wanteft > The "great match fs made in Bap-
tifme : this is but the renewing of the Nupti-
als and new Aftes of taking and receiving
Chrift. Conftder then-, if thou have matcjjc
with Chrift before, elfe if thou carficft hrhcr,
this is a great provocation to the Lord : for That
_ Ee 4 which
7 o The Qhurches Marriage.
which is required of thee now is, that thou take
Chrift with more willingneffe, (till that thou
come with more dedres and longing after the
Lord Jefus, orelfe thou doft receive unworthi-
ly. Confider every time thou comeft, of what
need thou ftandeft in ot Chrift,andinthis thing
thou mud take fome paines with thy heart , every
\ time thou corned, to fee more need thou ftan.
J deft in of Chrift , and alfo examine ftri&ly what
thou haft done amide, and worke thy heart to
unfained forrow, and make up all breaches be-
! fore thou corned, as thou doft with men , which
\ is a very commendable thing, and if thou have
[ any requeft to put np to him , this is a fpeciall
• day of hearing. Whatfoever jewell thou wouldft
have to beautifie thy felfe , that is , whatfoever
! graces thou wanted to beautifie thy foule , what
change of rayrnent thou wouldft weare toadorne
thy converfation 3 what temptation hath loag
haunted thee, thou canft not be rid of, askc of
thy husband now upon this day ^ this is the mar-
riage day ; this is a faire opportunity to askcany
thing of thy husband: aske thy husband now,
he will not deny thee, nay , whatfoever thou wan-
teft for this life , for thy body , aske it now , for
all is thine- whatfoever thou defircft,'any gift
for foule or body , whatfoever it be that thou
wouldeft havehim to t^ke from thee , thathurts
thee , or whatfoever thou wouldeft have him
give thee, to doe thee good, aske it : I dare be
bold to lay , hee will not deny thee $ for if Hered
becaufe of his oath, w ould not deny the daugb'
ter
The Churches Marriage. 7 1
ter of Heydias, even to the halfe of the King-
dome, didft thou thinke that thy husband will
deny thee any thing, that hath given himfelfe
to thee ? hath he given thee the great ? and doft
thou thinke that he willdenytheetheleffe,ifit
be good for thee ? if hee doe deny thee, it is be-
caufe it is not convenient ; or elfe, thou doft
not aske it in due time > or elfe he will give thee a
better thing*
To
CHURCHES
CARRIAGE,
OK
DVTY.
DELIVERED IN SVNDRY
Sermons at Lincolnes Inne,
By the late learned and Reverend Divine,
Iohn Pre ston.
Doctor in Divinity, Chaplainein Ordinary to his
Majefty, Ma&ctoi Immanuel Col ledge in Cambridge,
and fometimes Preacher at Lincolnes Inne.
nLrn it C Thomas Goodwin* ? « rs . . ^- . . .
Pubhflicd by \ Thomas BM £ B inDivinitie.
Epbs, 5. 33.
Let the wife fee that fbe reverence her husband*
2 C or. 11. 2.
For I have efpoufedyou to one husband^that I mayprefentjoy a chajl
virgin to Chriji.
LONDON,
Printed by E. Vurflow for yV.£0wm,attheRoyall Exchange,
and A.Bolerrtt the Marigold in Pauls Church-yard> and R.Harford
at the gilt Bible in Queenes-head- Alley, in eater nojler-Rcw .
.
CHVRCHES
CARRIAGE
EPHES, 5. 22.5 J, 24.
Wives >fubmit your [elves unto your ovine husbands i as
unto the Lord.
For the husband is the head of the wife , even as Chrift
is the head of the Church rand he is the Saviour of
the body.
Therefore as the church is [ubjeB unto Chrift ,fo let
the wives be to their ovne husbands in every thing.
H E Scope of the Apoftle is 3 to
fhew that wives ought to be fubjeft
to their husbands, which he infer-
ceth upon them with this argu-
ment ; for fo is the Church to
Chrift. My fcope is onety to fpeake of the lat-
ter : for whereas formerly I prefled men to receive
Ieftu Chrift . Now becaufe the chiefeft thing they
fticke at is, being fubjeft to him (which yet is a
thing neceflary if they receive him aright) for
men
y6 The Churches Carriage.
i men having lived all their lives at liberty, would
doe ftill , although it be the condition ofthofc
that are marryed to Chrift 3 to be fubjeft to him,
as it is of the woman to be to the man,as appeares
by that law firft given. 3 .. Gen. 16. Thy defirc (ball
be to thy husband , and heefhall rule over thee^ that is,
thy will fhall be fubjed to his. Now this Text
fliews both, that the Church is fubjeft to Chrift,
and the reafons why it (hould be fo: There arc
three things in it.
That every man that takes Chrift is fubjeft
to him : that is laid downe pofitively in the Tcx^
the Church is fubjeft to Chrift.
That every man that takes him ought to
be.
That it is beft for themfo to be, and to that
end the Apoftle gives two reafons, forhecis their
head and Saviour.
I will bind up all into one point.
That every one that doth or will take Chrift,
he is and ought to be fubjed to him, and it is
beft for him fo to be.
He that takes Chrift, is fubjeft to him •, for
fofooneasthereis an union made betweene the
fouleand Chrift, fo foone there is a power goes
out from him, which bowes and fafhions the
heart, and makes it willing to keepe his Lawes,
it caufeth fuch a motion in the heart, as is in
the members from the head : fo foone as the will
is willing to doe a thing, there is a readineflealfo
in the members , and the reafon is , becaufe there
is the fame fpirit that is in the head transfufed
into
The Churches Qarriage. 77
Dto the members , and Cohere the fame fpirit
s communicated fromChrift by vertueof this
inion to the members, and as fooneas that union
hall beperfeft, and the Spirit fhall dwell in all
r ulnes in us, then we fhall have a full readincfle to
)bey him.
Now becaufe it is but in part ; therefore in re-
yard of the degrees of it 3 there is much wanting
n this readineffe to obedience , yet fo 3 as there is
nfomemeafurefome fuch inclination, though
:he members areweakeand faralyticall ^ and con-
trary humours are in them, which much hinder
their readineffe ; yec foas there is an inclination
in the mind , an intrinfecall aptneffe tobe fub/e&
to Chrift in all things.
That he that takes Chrift ought tobe fubjeft.
Mow thou art matched wirh him^ thou art enga-
ged, thou haft covenanted with him, 1 Cor. 7.23.
He is thy Lord, and hath bought thee 5 and thou
haft fold thy felfe to him , yet hee hath bought
thecof thy felfe , foas thou art not tui juris. It is
anufuall thing for men to bethinke withthem-
felves j how fhall 1 beftow this day > and men for-
get that they are fervants • for they are not to
fpehd it in what is pleafant and profitable for
themfelves : for God hath bought them of them-
felves j and as a fervant is to aske his mafter every
morning what worke hee would have him to doe
that day, fo are ye; not a jotofftrength is thine
owne.
The laft is , that it is be ft for men tobe fubje&
to him, and if men were perfwaded that it were
beft
j 8 The Churches Qarriage.
beft for them now at this time to be fubjed to
him, they would come in: but it is one thing to
thinke it generally beft, and beft for me at this
time in my particular cafe. Now this is it , I will
fhew you and take the reafons in the Text.
Bccaufe he is a head, and that in foure refpe&s.
In regard of Soveraignty .
In regard of preeminence and excellency.
Becaufe hee gives life to the Church, as the
head doth to the body.
Becaufe hee is a guide to the Church, as the
head is to the members.
Becaufe hee is their Soveraigne Lord and
Prince, for this fubje&ion is in nature to be fub-
je& to him that is our Lord, and whom wee find
fetover us , and we thinkeit nodifparagementto
be fo. To fubjed our felves to an equall indeed,
we may and doe thinke much at it : therefore
now thinke, that he is a Prince, and thou art a
bafe creature^ and doftthou thinke much to be
fubjed to him? all difobedience comes from
this , that wee thinke our felves too good toobey
him : as hee faid, fo men fay fecretly in their
hearts, who is the Lord, that I fhould obey ? and
this they doe in every finne.
And whereas it may be faid, there are many
great men fet Over men .which they will fay , they
fee no great reafon why they obey them j I am of
more excellent parts then he : this may be obie-
died againft many Kings; and indeed,unle(Te they
do excel!, obedience doth not come otfwillingly
nor naturally.
Therefore
VThe Churches Qarriage. 79
Therefore in the (econd place confider , h e is a
lead for preeminence , i Col. 18. 19. Hee is the
letdofthe body , the Church , that in all things he might
'nave the preeminence « for it pleafed the Father,
:hat in him all fu melle (hould dwell, that as in the
lead thereat all the excellencies of the body
n all fulncfle , the fences and the underiian-
iing, &c. fo in him : now if a man had all ex-
cellencies in all fulncffe above all other men,
ill the world would obey that man. See it in
p^afts r an Eagle being theexcellenteft of fowjes,
nature hath made it the King of all : and were
there fuch a man among men , there would be no
reflftance in nature to luch an obedience to him.
Now Chrift is fuch an one , full of wifedome,
full of love and meeknefle,&c. fuch an one as thy
heart can wifh.
In the third place j all this is for thy profit, if
thou be obedient to him , tor thou mighteft fay,
why fhould I obey him ? what is all this his excel-
lency to me ? when wee fee the government wee
live in, to be for our good, then we are willing to
fubmit: if we had fuch a Governout as is mentio-
ned in Judges, that would fpend hisfatneffe and
hisfweetnefleforus, him we would obey. Now
fefm Chrift hath fpent his fatnefle for your good,
and all this fulnelte that is in him, is for the good
of the body, Ephef.i. laft, fpeaking ofChnft
and the body , hee calls the bodythefulneffeof
himtvhofillethallinall.
The body is thefulnefeofhim .for as the head
makes not a compleateman without the body,
Ff fo
8o The Qhmches Carriage*
ionor Chrift without his Church, and yet leaft
this might be thought too much to be fpokenof
the body, that it fhould be the fulneffe of cbnB^
Therfore withall he fhews that it is Chrift which
fils the Churchy istht fulnejje ofhimnbo fits ail in
all, emptying out his fulnefTe into them,filling all
with all the excellencies that are in himfelfe. No
excellency is in him, but hee ftampsit upon the
body ^ for he received it for their fakes. As the
common Conduit receives not water from it felt
but for orhers . fo is he the common Conduit oi
Grace, a head which communicates the fame life
to his members he bach in himfelfe, which wa!
the third thing.
But ah! you will fay I have no need of al
this,nor of being fubjed: to hin^yes but thou haft
for thou canft not live without h : m: for as th<
Husband is faidtobe the guide of the Wife, he
, is the guide of thy Youcfcas the Scripture fpeaks
i fo is hetothee, and without him wee are in thi
world like men in the wide fea without a guide ; i
left alone, wee ftall fail upon fome rocks or fand
or other, and fo perifh : Hee is thy guide, an
there is reafontobe fubjeft to a guide, A Foil
to leave thy guide in a wood 3 and ftep out of tl 1
way from him. Nay he is a guide that doth gnu
thy feet into the wayes of peace ; ihe vvayes he wil lea
thee in, lead into profperity and peace.
The fecoftd reafon in the text is, He is the sax
our of his Churchy he hath faved them already fro:
1 the guilt and power of their finnes, and hee is (
| continually, and thy fafety confifts in being ob<
I diei
TThe Churches Carriage. Hi
ient to him : looke how many ads of difobedi*
nee, fomany ftepsfrom under thy fhelter into
heftorme, from out of the fhade into the fcor-
:hing Sun-fliine. All the commandements wee
ia?e from him, are things, by which our lives are
aaintained: asfifhes live in the water, fowee in
he commandements , for they are our elements :
bas withdrawing thy felfe from the com-
nandements and going out of them tends to de-
flru&ionjand it is as if a man fhould fee a fifh go-
ing out of the water : every fuch motion tends to
death. If therefore a man would confider when
beis about to commit a fin, that this aft tends to
lcath,andthat tobefubjed tothecommandement
is my fafety, hee would certainely keepe within
compafle: if the commandements tended to de-
ftru&ion,we ought to doe them ; for what are we
but Gods vaffal* ? he hath bought us. As they in
the old law might doe what then would with their
fervants they had bought with their money, fo
might God, but when every commandement dial
tend to thy good , fo as thou canft not devife a bet-
ter way for thy felfe than to obey them, wilt not
thou much rather bee fubjed ? 10 Deut.i$. In
the former verfes he had fhowne that God had
done great things for them, and therefore might
doe as other mafters, that command their fer-
vants that which is for their owne advantage, and
not for their fervants - 5 and fo God flight do , ar<l
thou oughtelt to be fubieft to him : but feyes hee
in the thirteenth verfe, what doth the Lord re-
quire of thee, bur to keepe the commandements
Ff2 of
I 8 x The Qhurches Carriage.
of the Lord which he commands rhee for thy
good ? Thou maift thinke that to fan&ific the
fabboth is not for thy good, but now thou maift
think happily by thy travell on that day 5 and plot-
ting thy bufinefTe to further thy wealth, or fup-
pofethat God bid thee be bold for him, and ftanJ
outfortheprofeifionof t^e truth, thouthinkeft
it may be thereby thou fhalt lofe much ^ and that
by ftepping out of his way, thou maift take in fom
convenience, or balke fome croflfe, which for do ••
ing his will would befall thee^ but thou art de-
ceived, thou fhalt find that this fhallbeefor thy
ruine, and though thou canftnot fee how this
fhould be for thy good . yet fhut thine eyes, be-
leeve it, for it will be fo.
The ufe is, to exhort you to be willing to come
to Chrift : You fee this great ob je&ion taken a-
way, that men are loath to bee fubjecft to him. I
w ill further fhew what it is t© bee fubje£t, and fo
addemotives.
If you would know what fubje&ion is .
Subjeftion is, when an inferiour willingly
fubmits to a fuperiour, there are two things in
it.
It muft be between an inferior and a fuperiour-
for if a fuperiour doth it, it is not fub je&ion, but
ycelding 5 if an equall doth h, it is an agreement,
compa<a,notafubje<fcion.
I^muftbe willingly, or elfe it is not faid to
bee fubjedion: to bee carryed captive is nor
to bee made fubjeft 5 but when a man fub-
mits out of an inward inclination of his j
' Will }
The Churches C arria g e * ^3
Will , then it is faid to bee obedience and fub-
je&ion.
The fecond thing is, what wee muft be fubjeft
to, and tbey are three things; Firft the counfell
of Chrift. Secondly, the Commandements of
Chrift. uiirdly, his providence 5 to be willing to
bedifpofedof by him ! And thefe three docan-
fwertoalthatisinaman^For i. there is his mind
orunderftanding; now to that anfwers counfell.
Secondly,thereishis , will, to that anfwers com-
| mandement. Thirdly affe&ions, they anfwer to
his providence.
Firft wee muft bee fubjed to the Counfell of
Chrift, that is, to thinkehis.wayes, and what hee
commands, to be the wifeft and thebeft way. And
this is one thing a wife owes to her Husband;, to
befubjeft to his opinions: and Paul, when hee
would expreffe his obedience, fayes, I confu/tednot
with fle[h and bloud, that is, with my owne reafon j
but I brought my mind into [ub\eBion to Chnjts
mind: I was willing to thinke bis way thebeft, in
zCor io. 5. This is called Subje&ion, namely,
the bringing of every thoughtinto fubjedtion.
Theoriginallofdifobedienceisrefra&orineffeof
thoughts , whereby amanthinkes his way bet'
terthan Gods way, and therefore chufcth it, for
every man doth what he thinkes beft, and there-
fore in Pro. 23.4. Salomon counfeiling men not to
labour to be rich, becaufea man would fay in his
owne thoughts, why, it is good to be rich, there-
fore fayes he, ceafefrom thine owne tvjfcdome, that is,
fubmittbywifedometoGods, hee kno»ves what
F f 3 is
I
$4- We C^ Hrc ^ es C arr * a £ 6i
is better for thee : walk in thy calling without fee'
kine inordinately to bee rich; and if God caft
rich es upon thee, fo it is. And fo likewife a man
that thinkes credit in regard of gifts, learning,
parts, agoodlytbing 5 ceale from thine own wife-
dome it being but as the Apoltle iaith w ^^5«
an empty thing, a thing blowne up by mens
breaths : feeke not after it, follow his couniell.
And thirdly fo for pleafiire, thou thinkeft this or
that thing tobc moft pleafant 5 ceafe from thy own
wifedome,abftaine from it, and thou fhalt have it
fome other way.
The fecond thing are his commands: it thou
feeft he hath commanded a thing,which thou feeft j
no rcafon for, nay thou feeft no reafon againftit,
yetdoenotqueftion it. The will of man is ftffl
obje&ing. 5ee this now in Adam and StulAn the
commandement given to Adam, there is nothing
but a meere command, *tis likely heefawnorea-
fon for it, yet fee how God chargeth himjjafl ^ w
eaten of that I ammandedthee thoujhouldfl not eate I
Saul thought he had go^d reafon on his fide, to
fpare thekinefor facrifiee, but did not I command
thee the contrary} The fervant is not to examine his
maftcrs ground, but to doe his will.
Laftly,weemuftbe fubjeft to his providence,
and all the pafiages of it. Looke what variety of
conditions , of fickenefleand health , good report
and ill report thou gocft through. God requires
that all thy affe&ions fhould be fubje& with-
out murmuring; if he will have thee lye under an
ill report without caufe a long time, it is bis pro-
vidence
The Churches Carriage. 85
vidence, fubmit ; and whereas men will fay , if I
were thus or thus infucha condition firft, then
I would be content s what is this,but tomake his
will Regularn regulatam I
The third thing are motives to be fubje&.
From the nature of fubjeilion ; which is as it
was defined , that the inferiour ought to be fub-
je<S to the fuperiowr; fo as there is reafon for this,
if thou be an inferiour to him , and when a man
feesreafon,hewillnotbeftubborne. Now, that
there is reafon for this , looke through the whole
univerfe. 'That which is moft bafe i% loweft , and
if there fhould not be fuch a fubordination, what
confafion would there be , as if the waters fhould
over-flow the earth, or the fire pofFeflethe place
of the ay re ? As in the body of nature ; fo politi-
cal! . if fervants fhould not be fubjeft to their
matters, inferiours to'fuperiours, what confu-
fion would it breed? \o. Ecclefc. 6A01 the fetvmt 1
tobeenforft-hacke^ and the mafl l er on foot , this is an
evjll , and a folly. So in the body of man, for the
humours to be predominant, it brings ficknefle
and death- fo in the fdule, for reafon to be be-
low, and the affe&ions above, what diforderis
it ? So that there is reafon , that in all things the
inferiour fhould be fubjeft to the fuperiour.
Confider who it is you are to be fubjedt to.
It is to him that is able to doe you much good,
[-and one that is willing to recom pence thee to the
utmoft. Why are men fo willing to be fubjedt
to Kings , and doe them fervice ? becaufe they are
able to advance them ; and therefore men will doe
i Ff 4 any
8 6 The Churches £arriage<
any bafe offices for them, even violate their con-
ferences : but in being fubjeft to God>thou fhalt |
not be fubjed to bafe, but honourable fervices,
and thou lhalt get much by it alfo, As Bdlak
faid to Balaam, am I not able to preferre thee Z fo
may I fay of God 5 and of others , even of Kings, j
as Saul faid of "David , Can David give you Vine-
jards^&cc} Can Kings give you what God can
give you ? why is there fuch fceking to the
Court, but that men are perfwaded of getting
profit and honour ? and is it not God that fets up
whom he will , pulls dovrne whom he will? doth
vvhatfoeverhee will in the earth, and in the fea?
which ifconfidcred, men would be ambitious of
fervinghim.
Secondly, hee is able to doe you much hurr,
and that is another rcafon of our fubj'e&ion to
Princes, and therefore, i.-Pr*. 5. 6. hee bids us
humble our felves under his mighty hand 5 that
is , God hath a mighty hand , able to bring you
into fubjeftion, and therefore doe it willingly,
Humble your felves. Doe you provoke him to an-
ger, are you ftrongerthenhe ? is hee notable to
bring you dovvne ? In Ezechiel there be foure Em-
bkmes of bis power ; God compares there great
men to Eagles 3 the matters of all birds- to Ce-
dars that over-fhaddow all the trees of Eden;
to Dragons, thatdoeliveinthewaters, and doe
drinkeitupasariver, and to an excellent Che-
rub . now God to fhew his power, fayes, that hee
will deplume that Eagle, loppe the boughes of
that Cedar, uncover that Cherub; put a hooke
into
The Qhurches Carriage. 87
into the noftrils of that Dragon, fo that God
is able to doe the greateft men in the world
hurt.
Thirdly, God is exceeding munificent, his
goodneffe is great. If one hath a father that is
full of goodnefle , an ingenuous fonne would
not difobey him , becaufe hee would not grieve
him; now God will fparethee, as a father ft ares
his fonne that ferves him : hee will kecpe thee ft ill
I in the houfe , notwithftanding all thy rebel-
lions.
Laft motive is taken from our felves. It is for
thy good to be fubjeft to him : which if men
throughly apprehended , they would notfticke,
though it were athingburdenfometo them. If
a P hyfician prelcribes thee an hard dyet , to
which thou haft no good will in it felfe -yet if
thou be told it is for thy good , then thou art wil-
ling* and thus it is with the Commandements :
but fay, is not liberty an excellent thing ? is it not
better to live as a man lifts ? indeed if the mind of
a man were framed as it ought to be, it were lo;
but feeing thy heart is pofTefled with errours,&c.
it is nofbeft for thee to be at liberty, for one
that is well in his wits , it is good to 6e at liber-
ty , but not for one in a fren fie . againe for thee
to follow thine owne will, is to fubjeft thy felfe
more to the difeafe, but when thou doft what
God commands thee, thou doft follow the pre-
fcriptof the Phyfician. For every man lyes as it
were Inter morbum & medicum • if thou fubje<a
thy felfe to God, thou groweft out of bondage
_ to
The Churches Carriage.
to the difeafe to further life and liberty, but
when thou obeyed thy felfe , thou art brought in
bondage to finne , which is the difeafe of thy
foule. Now bondage properly is this • when one
is fub je<ft to one that is not our proper Commas
der 3 or when it is to our hurts : and therefore now
to be fubjed to a father is not bondage , to not
to God, he being our naturall and proper Com-
mander. Now one of thefe two you muft be fub-
jeft to , either the law of finne , or of rightcout
nefle. Confider now which of thefe is bondage,
which liberty.
Every creature hath a certaine rule given it,
and fo long as it keepes clofe to that rule , fo long
it is well with it: and fo it is with men, whilft
they are fub jed to the Law, wkich is their proper
rule- to be fubjeft to the contrary rule, that
is bondage. But thou wilt fay, I finde it a
pleafant life, to bee fubjed to my lufts: but
what is the reaton of that ? becaufe it is agreeable
to the prefent difpofition of thy foule , but yet
know this , that thou haft another rad icall difpo-
fition in thee , in which thou wert created , to
which the Commandements are more pleafant,
then the fatisfy ing of thy lufts. As now take the
conftant difpofition of thy body ; meat and drink
is pleafant to it,but indeed in a time of ficknefle,
not meat, but fomethingelfeis more pleafant;
yet fo as the pleafantneffe of meate to one in
health, is the greater of the two. Now this is a
rule in Philofophie, that thofe things that are
agreeable to nature are jucwda perfe : and all
times,
The Churches Qarriage. 89
imes , the other not Co , and but for a fit , and Co
low finne is pleafing to thee, but whilft thou art
n fuch a humour. Now the things that God
rommands agree to the firft conftitution of thy
ouk, and therefore they are the better choyce,
lodintbemfelvesmore pleafant, and the obedi-
ence to them, is like the obedience of the mem-
oers to the head, but the obedience of them to fin
is the wringing them the wrong way.
Againe, peace is plcafant. Pfalm. 133. iJt is
a pleafant thing for Brethren to dwell in unity. Dif-
cords in a family are unpleafant. Now whilft thou
obeyeft finne, itbreakes thy peace with God thy
head, and thou live ft an unquiet life, but as it is,
Gal. 6. 16 4 as many as tralke according to the rule of
Gods CemmandementS) peace is upon thm y and that
is pleafant. Againe, it brings Iefus Chrift into
the foule, and he brings ioy with him, for when
hecomes into the heart, hee comes as the Sunne
into a roome with light, and joy, and peace. T
find one fimilirude more in the words, to expreffe
our union with Chrift : and indeed the Scripture
is much in exprefling of this union, now it is a
fure rule, that what the Scriptures beftow much
words on, wee fliould have much thoughts on ,
and what the Holy Ghoft urgeth moft, we fhould
prize moft 7 /as in this union with Chrift, whichns
the foundation of our Salvation and of all graces*
Now different fimilitudes in Scripture doe ex-
pre{Tefomencwthing,asis this, that hee is the
head and Saviour of the body. It will bring to
our minds fome other differing notion concer-
, ning
go The Qhurcbes (Carriage.
ning this union then the former did, it will bring
new light that we fhall fee further into the riches
of this glorious myfterie.
The point is, that Chrift is the head, and Sa-
viour of his Church ,and of every member. I addc
this la ft, for fo you fhall finde it. iCor. n. 3.
That the head of every man is Chrift : and this fi-
militude fhewes that the union betwixt Chrift
and us, is more than the union of a politicke head
and body, fo as we are flefh of his flefh, and bone
ofhisbone s as it is in the thirtieth verfe of this
chapter.
In that Chrift loves and cherifheth every one
united to him, as every man doth his owne flefli.
Put cafe a member bee more deformed than ano-
ther, there be an ulcer in it ; yet a man loves it ^
becaufeitishisflefti.
Hee is fenfible of all the painc, and eafe they
feele, as the Head is, of what the Members
doe.
Hee communicates Sence and Motion to c-
very man ; without him, every man being dead,
and not able to moove a ftep, in the Wayesof
God.
He guides, direds,counfe!s every memberup-
on all becafionsjfuggefts wifedome what to doe.
JBut there are three other fpeciallrefpe&s, in re-
gard of which he is called a head .
In regard of authority. \\Epbef. 22. God hath
appointed him over all things to be bead, Hee hath
committed the Kingdome of the Mediatourfhip
to his Sonne.
In
The Qhurches Carriage. pi
In regard of preheminence. i CoL 1 8.
In regard of influence of life- Efbef. i . 2 3 . his
icadfhipis made toconfift in this, infilling his
oody, which in it felfeisadry cmpl^ thing, and
:he fils them all, thatis,every corner, and feeond-
ly with all, that is all variety of graces ; fo as
they have nothing, but what they have from
ibim.
The ufe of thefe three in particular, Secondly,
in that he is a head in generall.
If Chrift be fo ahead, as he is a Governour and
commander^it is eafy to know what followsthen;
let us be obedient and live according to his lawes,
in thofe doxologies which are given to Chrift,
This is oncyTohim beal dominion^ the dominion
that is in parents over their children, Kings over
theit people, are but rivelets out of that Sea, In
the 9. of Ifal.6. the Government is faid to be upon his
jhoulder^ fo as he rules all the world, onely with
this difference, that he rules his Church with an
inclinativedifpofition,as the head rules the mem-
bers, but others tvitharodof Iron^ fo as he brings
all under his feet, and makes them ftoope, and it
is profitable for us to confider what divifion wee
are of^for Firft,thereare fome of the kingdome of
his fonne, tranflated into his kingdome. 1 Cot
others are as Cain y vagabonds, lavvlcflc perfons,
that are not the Lords portion, and though thr fe
doe what they lift ; yet thou muftdoeas by a rule,
from morning, till night, in all thy bufinefle,
undertake no a&ion but by rule : there is not
the leaft a&ion but there is rule for it in the ge-
nerall
vfij*
^
pi The Churches Carriage.
\ ncrall find out that rule, fo ufe recreations , eate
anddrinkebyrule.
If you object, that there are fome things which
| a man may doe animi caufa- y fo the Apoftle fayes,
hec would not for his mind fake , Ianfwer, you
muft even doe thefe things by rule. Tis true that
a man may have in his choice to doe a thing, or
not to doe a thing • for then a thing is indifferent:
yet there is a rule to be lookt to in thefe things,
vfo..That Chrift hath given a man this liberty:
fo men fhould order their fpeeches by rule 5 not
to be vaine at any time , not in the leaft word.
But you will fay ,this is a bondage : Anfwer : no •
but it is for thy benefit ; for the more thou walkft
by rule, the more peace (Kail be upon thee. It is
obfervable, 9.Efay 7. that thefe two things are
put together; oftheencreafe of his government, and
of his peace there fhall be no end: to this end, to (hew
that as his government encreafeth in mens hearts
and is enlarged , foas a man is made more fub-
je& to him , fo alfo peace increafeth. In thofe
that are raoft fub }c& , there is moft peace : and
therefore hee is called the Prince of peace ; for
where hee rules as a Prince, there is that peace
which he, as a mightyPrince,is able to procure to
you. And to this purpofc is that copulation of
being a head and a Saviour in the Text, as I have
obferved before: if any man goeth from out of
his government, hee fhalJ find thornes, unquiet-
neffe , and reftlefnefle of fpirit , if they walke
by the rule, they fhall have perfe& peace,
perfect mercies : if you walke unevenly with
him.
t
The Churches Qarriage. 93
lim , bee will walke unevenly with you.
Is he a head in regard of excellency . not oncly
)ecaufe God hath put him into the higheft
Mace, butbecaufeheehathafitneflcin him y all
rulnefle > choofe him then, take him before any
hingelfe;forheisthebeft, and will preponde-
ate whatfoevcr corns in competition with him.
There are no excellencies , that are in the crea-
tures which are out of him , but all in him. And
therfore thoumuft choofe him altogether, and
imake him the adequate obje£ of thy foule, in
whom thou art fully fatisfied : bring thy heart
to this frame, to be content to be ftript of every
thing, thinking it enough to have the Lord.
2 Col. 10. And)ee are comyledte in bim^ who tftbe
beadof all Princiyalitie andpower : his fcope is this ;
in the 6. verfe before , he had exhorted them , that
as they bad taken C'brift, ( it being the fame word
that is in M« , i . 1 2 , ) fo they would walke in bim^
being fully contented with him* andletno man de-
ceive you in Pbilofefbie 5 that is, whereas men teach
you excellent rules of morall Philofophy ; yet
reckon not thefc as excellencies added to Chrift,
but abound you in faith inhim^ for wearecompleate
in him : if any thing were wanting in him, then
indeed we might feek out to other things. Learn
toapplythisto your particular occafions- fay,
I care for no mans friendfhip, nor wealth; it is
enough , I have the Lord alone ; I am compleate
in him , looke forall from him ; and then you
will doe all for him. Hee that lookes for any
thing from the creature, will doe fo much for it.
Every
Vfei
94. The Churches Qarriage.
Every benefit hath an office joyned , an d fo much
men ferve finne , as they looke for pleafure from
it , and fomuch fervice as is done to the creature,
fo much is taken off from God . and therefore
fay, I will not apply my felfe to you, but to
Chrift. And fo if a man be to preach the Gofpell,
he that thinketh himfelfe compleate in Chrift,
will not care for mans day, fo if a man come to
fome a&ion of tryall , wherein he fhall lofe fome
fpeciall friends j and get great enemies, if hee
thinke himfelfe compleat in Chrift , he cares not.
So in walkingin the exercifeof amans calling,
if a man thinkes himfelfe compleat in Chrift, he
will thinke it enough to doe his duty • fo as men
xmay receive profit by it, and as for wealth ,hee
leaves that to the Lord , in whom hee is com-
pleat.
But you will fay, how (hall I live in this world
jthen ? I have credit to looke to, and wife and
children.
Anfw. God is able to do abundantly for you , if
you have him. When Mofes was contentto let Pha-
raoh goe , and his great place in Egypt goe , and fo
fuffer affli&ion with the people of God, God
made him a greater Prince then ever hee was • fo
Chrift, becaufe hee endured thefhame, and the
fpeaking againft, and the meaneft condition that
ever man had, therefore 2 Phil. God gave him a
great name above all names. Abrahamlethis Coun-
try goe, but God gave him a greater Country,
and in his feed made him heire of the world ;
fo if a man be a Minifter of the word • let him not
think
The Churches Qarriage. 9 5
chink with himfelfe 5 f .how to provide bed forhim-
felfe , but how he may doe moft good ; and there-
fore not to take care for preferrement ormainte^
nance, in the io.of 'Math. 10. Luke, when Chrift
fent his Difciples out to preach the Gofpell, Hee
)ids them take no money, nor nofirippe^to maintaine
:hem, nor no ftaffe to defend them from injuries,
norfalutc no man by the way, that is, doe not
ftand upon officious complements to get friends .
You goe about the Lords worke, and 1 will pro-
vide for you, and therefore hee repeates this 22.
Lfȣj5. when he was going out of the wor!d,as-
king them if when he did fend them outthus,they
did lacke any thing, to which they anfwered no.
Thenleaine by this , not to looke after mainte-
nance^ and this may be faid to every Minifter of
the Gofpell ; preferre Chrift, and he will preferre
you. Everyone defires a preheminence, a place
above his brethren ; the way to get it , is to be
for Chrift : Of bis ovtne mil he begot U6, that rve might
be thefirji fruits of all the creatures. When a man
hath chofen Chrift , then hee is made the chiefe
of the creatures, hee excels all others , as Ro-
fes and Lillyes excell thornes ; fo that if you
choofe and make him your head , hee will
make you thehead andchiefeof all thingselfe.
From this, that he is a head in regard of influ-
ence, a head that fills all in all • that then wee
would be carcfull to draw from him , that vvh ich
may fill us, and this is the ufe is made of this
4. Ephef. 15,16. Let m follow the truth in lore , that
we may grow up in him in all things, who is the head from
G g nhom
V£i.
9 6 *Ihe Qhurches Carriage,
xthom the whole body fitly joyned together, &c % The
fcope of the Apoftle is to (hew us, wee fhould
grow, and how to grow , adding this motive to
it,to (litre them to it, that Chriftis their heack,
able to fill every empty erevis , and that fhould
ftirre them up tobring their hearts to him , that
fo you may grow up into him , that is , when you
heare feee is ahead that fills you, ftand not at a
ftay,butgrowuptohim, there being as great a
neceffity for you to grow , as for others to come |
in iand therefore (fayeshe) continue not chilJ
dren : if they aske how they fhould grow up into
him 5 hee bids them follow the truth in love , that is,
as you get more light into divine truths, and
have your hearts affe&ed with them , which is
meant by love, fo much is added to you : groir
then j forotherwife how is itfaid, thattheword
doth build us up ? as S t.Paul , when he told thofe
that he was to leave them , and they knew not what
to doe when he were gone , to grow, he tells them
this, I leave you to God^and the word of hu grace to
build you up : now how doth the word do ir, but
by revealing truth, new truths? which if they
affeft the heart, r men grow up into 'Chrift.
In that it is faid , grow up into him, it is ad-
ded, to difference that growth which is out o
him in raorallvertues ; men may grow in them
and yet not grow up into Chrift : but to grow aj
into him, is togrowmore emptied of our felve<
and felfe-conceits, and fuller of him, fo as he ma}
be greater in us ; for wee define grace otherwifi
then the morall Philofophers define vertues
the"
The Churches Carriage. py
hey define it to be that which frames the ioule
:o right reafon » that is, to do.that which is bed
for himfelfe and his converfe with men, but wee
grow in another manner , to be that which frames
and exercifeth every faculty of the fouleto the
Lord , and therefore there is no growth in grace>
unleffeit be into Chrift, doing all for him, vn-
leffewebc taken off of our owne bottome, and
let upon him. Now there are thing : further
mentioned in that place, as mcanes of this
growth.
To receive all from him , from whom as the
words are, &c. and therefore to keepethe heart
nigh to him ; that therefore which hinders
growth is that which caufeth diftance betwixt
God and us. Now the cementing qualities that
doe joy ne us to him, are faith and love, and that
which loofeneth as from him is felfe dependance,
and felfe feeking ,and all things elfe which thru ft
in betwixt God and you 5 as vaine hopes and
vainefeares.
Keepe in the fellow (hip of the Saints , for they
receive from Chrift onely, as they are knit and
compared together : if the branch be divided
from the tree and the rootc, there is no growth.
Let them looke to it that take no heed of their
company. There are many mutuall duties to be
performed together , by which the Saints grow :
be one of their fellowfhip in conference, pray-
er,&c. if thou wouldeft grow.
By that which every j oint furnifhetb to m. There
are certaine Commifiurx bands and finewes , by
Gg 2 which
98 TheQhurches Qdrriage.
which grace is conveyed, by which is meant all
thofe vehicula of grace > all the ordinances of
God : he therefore that prayes mod, heares moft
confcionably , and is in company of thofe moft
which excell in grace , whence fomething will
drop thatmay increafc grace and truch, fuch
men grow moft . though Chrift be the fountaine,
yet grace is conveyed by thefe as the meanes :
therefore ufing thefe meanes^ looke up to him to
open the fountaine.
There is an efFe&nall power, a nutritive facul-
ty in ever v one that hath life in him, which is a
meanes of growth v according to the effe&uall
working in the meafure of every part , by which
a manmakes ufeofevery thing fuggefted tohim,
ftill receives profit from the word read or prea*
ched , or from Gods providence , fome nu-
triment from them all : asyoufay of good wits,
that they make ufe of every thing, fo of good
hearts 5 and that is according to the meafure in
every part * yet fo as the leaft bud hath this effe-
ftuail power in its meafure to draw from the
root, as well as the greateft branches ; fome have
a greater meafure, becaufe they take in not for
themfelves, butdigeft and deliver it to others;
for in the body there are fome members , that re-
ceive from themfelves and for diftribution ,as the
liver, heart, &c. And therefore thinke with thy
felfe, I have a greater degree in the Church of
God , therefore I muft looke to receive more then
others, orelfe there will be an 9 *T&f: I muft
pray more and read more , that fo growing more
in
- — _____
The Churches Carriage. 99
n thy felfe, thou maift be able to diftributeunto
>thers. Letmeaddethis, take heed you doe not [
lead this effe&uall power, forthen you will not \
>e able to draw much, orelfe not to conco& it. |
You will fay, how may it be deaded ? by worldly |
nindedneffe, or by Sinne not repented of.
This weakens, the nutritive faculty } the more j
pirituall every man is, the better confciencethat 1
'lekeepes, and that will quicken the nutritive fa-
culty, for what makes a member to draw nourifh- 1
ment, but emptinefle and hunger ? fo that the |
more we thirft after other things, tbelefle we fhal j
draw from Chrift.
Theufe is of Triall whether you be in Chrift or
no,by your obedience and fubje&ion to him, The
Church,that is,every member of it, is fubjed un-
to Chrift, and obedient unto him in all things.
That which God maketh a rule of his owne Judg-
ment, 4s that by which he iudgeth of every man
that is a fure rule for every man to judge himfelfe
by, That which we fhall be judged by atthelaft
day, is a fure rule to apply to our felves for the
prefent. Now by our obedience and workes, hee
I judge th us, Hee mil give to every man according to his
[workes. Rom. 2 . that is, he will not looke totheir
j good meanings andprofeflion 5 but to their anions
land workes, becaufe our real taking of Chrift
lappcarethinthem. If at. 1.19. if yee confent mdo-
\ ^ e h )^jhaSeate the good things of the Land^ that is,
j if yee will confent to take Ichovah for your Lord
I and King, if you give confent, there is the firft
I thing. But that is not enough; but if you alfo
! Ggj obey, '
ico The Qhurches Qarriage
obey, the confent that ftandcth in the inward aft
of the mind, the truth of it will bee feene in your
obedience, in the ads of your lives 7 if you con-
fent and obcyyoujhalleate the good things of the Und }
That is,you Hull take of all that he hath, that is
good and convenient for you,fot then you are mar-
ried to him in truth, and have an intereft in all his
goods.The Lord would have (acrifice exaftly per-
formed, but the prophets make light of that in
comparifon of obedience, and the complaint o\
the Lord isofyourdifobedierce, you are a difo
bedient and rebellious people, joumecke is litem
Ironfinerv^ow plucke away the fhoulder, and wil
not obey. It is not a facrifice which was a ti
picall raking of Chrift, but obedience mufigo
with it, So in the new teftament, the two mam-
things the Apoftles beateupon, were .Faith -aft
new obedience, fruits worthy of amendmen
of life, ABs 20. 2i. The Apoftlc fumm*
all his preaching in thefe two things, repentanc
towards God, and Faith towards Ieius Chrift,an<
hejoynesthern together, becau'e they arc neve
fevered. That was hisbufinefle, if you (hould hav
heard him conferre or preach, you fhould hav
heard him beat upon thefe two. Faith and obed
ence, or fubje&ion to the commandements. S
it was the fcope otlohnBaytijlJ&z preacht the baf
tifme of repentance, and the wafhing away c
fmnes-,now they would be ready to take thefwee
therefore he tels them they muft be obedient, ar
he urgeth it on particulars, as they that are fou
diersmuft offer no wrongtoany, and foof t\
re
The Churches Qarriage. lot
eft, The Lord will not rake any thing of an ene-
ny,a ftranger . 2 Cor. 8. 12. Hee that givetb almes,
\nd givetb not bis ferfonfirft to the Lord^ the Lord ac-
eptetb it not^ but yet on the other Tide, workes
rr.'ftjuftifie our faith: it is but an empty faith,
xcept ic hath an a&uall real obedience accompa-
nying it. It is a dangerous rocke to think our (ins
itre forgiven, and wee have accepted Chrift, and
lave good meanings, and yet we have no obedi
nee accompanying this : He that is in Chrift
Jiath crucified the flefh, and walketh after the fpi-
jrit , and he that is in Chrift, is fubjed unto him
inal things.^r//?^y^/V^nothethat had a ftrong
body, but hethatrunne well, had the crowne in
the Olympian games, it was not an athleticall abi-
lity, but he that wre (tied beft: and it is thefimi-
litudethe Apoftlehimfelfc alludes to 5 and takes
up 1 Cor. 9. towards the end. Exhorting to ftrift-
nefle of obedience unto Chrift, as without wh'ch
a man willlofe his labour. It is well exprefled in
the parable of the fonnes,one faid he would goe
into the vineyard, there were good intentions 5
the other faid he would not : he that faid he would
aad went not, went befides the reward, and hee
that faid he would not, but went, it was hee that
received the reward. It is not good de fires, but
aduall performing of obedience that fhal provide
a Crowne for you. And good rcafon why try all
fhould be taken by this, for tryallis in difficult
things. Toprofefle and know much are eafy, but
tobringyour affections into fubie&ion, to wre-
ftfe with Iuft s, to crofle your wils, and your fel ves,
i Gg 4 * T on
%
ioz *Ihe Qourcbes Carriage*
upon every occafion , this is hard. The Lord
iookech chat in our lives wee ihould be fervice-
aBle to him , and ufefull to men ; that
which is within, the Lord and our brethren
are never the better for it ^ but the outward
obedience flowing. thence, glorifies God, and
doth good to man. The Lord will have this done.
What elfeis the end of our preaching, our plan-
ting , and watering , but that the trees may be fil-
ledTwithfap ? And what is the end of that fap.
but that the tree may bring forth fruit ? what ca-
reth the husband-man for leaves or barren trees?
not onely the thornes, arecaftinto fire, but bar-
ren trees . Therefore looke to your fruits , and de-
ceive not your felves. Itfs a common error foi
men tothinke their eftates good, when in the
! meane time they walke after the ftubborncnefle
of their hearts : they that doe the will of the Lord
fhallbe faved. What is the end of every grace
but to mollifie the heart , and make it plyableto
ibme com mandement or other ? Looke how ma-
ny commandements, fo many graces there are in
vertueand efficacy, although not fo many feve-
rail names are given them. The end of every fucb
grace is to make us obedient 3 as the end of tem-
perance is chaftity ; to bow the heart to thofe
commands , be yeefober^fkc* not in chambering and
wantennejse^iic. When the Lord commandeth
us not to be angry with our brother, the end of
meekenefie, and why the Lord infufeth it, is to
kcepe us from unadvifed , raflb anger , fo faith the
end of it, is to take Chrift Jefus , to make us obe-
dient
The Churches Qarriage. 103
lienc to the command of the Gofpell , which
:ommands us to belecvein him • fo as all graces
do joyne together, but to frame and fafhion the
foule to obedience. Then fo much obedience as
is in your lives , fo much grace in your hearts, and
10 more '.therefore aske your hearts, how fubjed
/on are to the Lord in your lives 3 it was the coun-
fellthat Francis spira gave to them about him,
faith -he Learne all of me, to take heed of fevering
faith and obedience - 1 taught juftification by faith,
but negleded obedience, and therefore is this
befallen me. 1 have knowne fome godly men
whofe comfort on their death beds, hath beene
not from the inward ads o( their mind,. which
apart confidered , might be fubjed to mifappre-
henfions , but from the courfe of obedience in
their lives iffuing thence, Let Chriftians looke
to it , that in all their converfation ,as they ftand
in every relation, as Scholars, tradef-men, hus-
bands, wives, looke to this , that when they come
to dye,they have becne fubjed in all things : this
wili afford folid comfort. What will you fay,
when Satan chargeth you with this ? it is true
; you have large promifes , and hee that beleeveth
fyallhefaved^ but then you muft have beene obe-
dient and bring forth fruits., and when you looke
upon your lives, and find not thefe fruits, where
are you > But you will fay then , there is none but
may doubt himfelfc , for whocan fay his obe-
dience is perfed ? I anfwer , it is not fo much the
perfedbn as the ftneerity that is required* But
..now {hall we know that^you will fay ?
Firft^
ioi. The Churches Qarriage.
Firft confider, whether thou be obedient ine r
very thing.This is in the words of the Text,there-
fore I mention it firft , he ihat hath taken Chrift,
there is never a commandment, but he is fubjcft
to it : thfSugh he faileth in the performance of the
commandements , yet never a one but he is fub-
S je& to . as for example, the Lord hath comman-
ded tofantlifie the Sabboth , not to for fake the fellow-
fhip of the Saints • to fray continually ; to take bed
bow vet heare • to rvafb our hearts from evill thoughts and
lufts. When an obedient heart, one that hath ta-
ken Chrift trqely , heares thefe commands , he is
obedient to every one of them 3 hce goetk about
the bufinefle, as an obedient fervant about his
matters fervice ; though he may be overtaken with
negligence and feme contrary paffion , yet he go-
eth about it . I meane , hee doth it as well as he is
able. Another will not fet himfelfe to doe the bu-
fineffe, but is ready to expoftulate * the matter
with God, and fay, the commandement is too
ftridjOrelfeherefufeth byplaineftubbornes. As
for example, that commandemenf, takeheedhov
you heare, that is,let not one inftru Ction fall to the
ground , fee that you worke it upon your hearts ;
a difobedient heart goeth not about this, helcfi-
deth his eares for an honrc$ but when the Sermon
is done,there is an end:fo that other \to fray continu-
ally , . may be he prayeth not alone , nor with his
family, or if both, yet in a flight and negli-
gent manner , as good never a whit , as never
the better: fo alfo let your communication beeaU
trayes gracious^ fuch a one thinkes it a needlcfle
thing
"The Qhurches Carriage. 10?
thing to be fo ftri£t and indifcreec , he is not,
»or will not be fubjed : this is difobedience.
Marke the generality , and thinke it no more then
needs 3 when the Scripture there faith, veemuftbe
(ubjeB to him in every thing •, that is, not onely to
the maine commandement, but to every part ofit:
Hee that hath faid , thou foalt not commit adultery,
hath hid jhoufhalt not have an adulterous hearty? eye,
or thought, or dalliance Now if thou befubjeft to the
maine, if thou negle&thefmalleftas thou coun-
ted them • thou art difobedient, and thou art one
to whom Godi.m\\rcnder vengeance, 2 Thef. 1.7. J? 01
it is to them that know not the Lord, or that will
not obey him, though they know that he will do
this unto them, ver.8. and I aske you if you know
not,that there is fuch acommandement asthis/*-
deeme the time , &c > where is thy obedience to it,
thou that trifleft away thy precious time, and
makeft no con fcieRce ofit ? I f the Lord hath (aid,
he that doth his vtorke negligently $attbe cur fed, what
fhaltthou be , thatdoft it not at all > Students
that Iofe their time , and will not be obedient to
that command, hath not the Lord commanded
you here to to be fubje&in all things ? fo he hath
faid, forfakenot the fellorvfkip of the Saints, that is,
the element you fhould live in • and it is not
enough onely to abftaine from evill company,
but to frequent good : fo for your fpeeches being
gracious alwayes : are not thefecommandements
of the Lord ? where is thy ^obedience therein,
when thy company is idle, thy fpeeches vaine?
Likewife , fray continually , that is , at lead twice a
days
I 106 The Churches Carriage.
I adayjitmuft be frequenj: and fervent too: whet
no paines is taken herein , it is a figne you are dif
obedient. Thus you may examine your felve<
by other commandements , and pitch upon that
which you arc moft ready to faile in. Now wher
I urge this as a neceffary concomitant of grace,
the meaning is not , that it is a ferfeB fubje&ion
in every thing, but fuch ,that a man doth goc
about it with all his foule ,and make it his worke.
A mans heart may be a Temple for the holy
Ghoft, yet evill thoughts and lufts may pafle
through , but there is not a table fet up therefor
them 5 finne hath not quiet pofleffion in them,
they fet up no idoll of riches , or pleafiire, though
they may be overtaken and faile in giving due
refpeifc to thefe commands, yet they draw not
out , they fpinnc not the threed of any finne tho-
rowout the courfe of their lives. Whateveritbe,
if a man lye in it from day today, it is difobc-
dience. And your purpofes mud be refolute, the
divorce muftbe full without any fecretlingrings
aftertheluftforfaken, though by an accident you
maybe overtaken by it, yet this is your refolu-
tion ,> there is fincerity feene , another giveth
them over but for neceflity , with a moneths
mind to returne to them againe • as Fhaltiel,
that when the King fent for his wife , fent her, be-
caufe there was a neceflity of it, but yet went wee-
ping after her, 2 Sam. 3, t 6. fo it is with us , we
letgoeour finnes, but goe weeping after them:
the heart is not deare of them. And confider well
the ground of it, why it muft be in every thing,
in
The Qhnrches Carriage. \oj
in thoughts and woids, and why difobedience in
:he fraalleft commandement , as in idle words,
:iot indeavouring to keep your hearts cleanc,your
iffeftions pure, doth thus put a man out of the
ftate ofgrace,and that fuch havenot taken Chrift,
s blcaufe all the commandements are equally
:ommanded, and though they fall upon differing
obje<fts,&r fc are different,in refpeft of the C om-
manders will, and therefore by the famereafon,
a difobedience to the fmalleft, is a difobedience
as well as to the greateft. Now the threatnings are
againft difobedient perfcns , becaufe every difo-
bedient perfon cafteth away theLord,as Saul did,
thatis,herefufethtohavehimhisgOvernour.Now
he that doth fo, cannot be faved : for he hath not
taken Chrift for his head and husband $ whafocver
fbdllkeepethetrbole Law, and yet faileth in one point ,
be is guilty of 'alt, that is, it is a difobedience to the
Commander, in what commandement foever it
be, though but in one thing, thou haft refufed
the Law-giver , andart a rebell againft him ? ftan-
ding out againft anyone thing, makes a rebell
againft a Prince, ifheftubbornely refufeto obey
in one thing , as well as in a thou fend,
Afecondrule to try our fincerity of fubje£ti-
on,is toconfiderthemannerofit. Confider whe-
ther you be ftibjeft, as the wife is to her husband,
which isithc maine thing intimated in this fub-
jedion here; There is a great difference betweere
being fub jeft in the outward man out of ncceffity,
and to obey from the heart the forme of doitrine,
&c. It is one thing to be fubjeft as a fervanr,
another
lam. i» 10.
io8 Th e Churches Carriage.
I another thing tobefubje&asa wife, who is fub-
jcd, not of coa&ion or neceflity, but freely
and willingly out of love, bccaufertie would not
grieve her husband,thc Saints delight lyes in com-
munion with God, fo as their "hearts arc pot at
reft , when they ftand not in good tearmes with
him • they cannot let any uneven reckonings to
lye betweene him and them 3 they love him , and
therefore dare not difbbey him. And this arifeth
from a perfwafion , what ever hee cotpmandeth
or inflið it is good, and juft,andequall : then
he willingly obeyes and fuffers. Thus the obe-
dience of Chrift,you fhall fee what kind of one
it wasjhall I not drink the cup which my Father hath gi-
ven mehhzt is,I would not drinke this bitter cup,
not onely becaufeofneceffity I muft, but feeing
my Fathers will is I fhould drinke it, and he hath
prepared it for me , I will drinke it. Hence many
a woman will fay , fliall I not doe that which my
husband would have me to doe ? hee is wife and
loves me j and hee hath reafon for what he com-
mands: others of the Sts. have yeelded obedience
thus unto the Lord, as £//, when newes was
brought to him that all his houfe fhould be cut
off. faith he, it is the Lord, let him doe as feemeth
goo din his eyes , it is the Lord that lovethme, ta-
kethcareof me, let him doe what pleafeth him,
I am content, and willing to fubje& my felfe.
Another may be fubjeft to his commandements,
but it is ofneceflity . on the contrary, the Saints
who love and prize communion with him, and
would not lofe it , would have no interruption.
So
The Churches Qarriage. 109
So alio lob 2. 10. If e have received good of the Lord^ \
andjball we not receive evilll as ifhee fhould have
faid , futely the Lord would not have done mc fo
much good as already I have received from him,
ifhispurpofe had not beene good towards me ;
and therefore if fame evill by his providence doe
be fall me , fhould I not beare it quietly ? If it had
beene from an enemy, hee would have beene dis-
content, but comming from the hand of a friend,
bewas willing with it. Indeed, holy men maybe
fometimes in a mift , and not confider the reafon
of the Lords counfels, as/W, whenhewas £*#f-
fettedby the mefj'enger of Satan , hee was fomewhat
difcontent, till the Lord made knowne to him,
that hee was miftakeninit, that though hetooke
itforpoyfon,yetitwasa medicine, he thought
it came from Satan ; but when hee faw it came
from one that loved him, and it was for his good;
that the grace of God and his power might ap*
pcare , he willingly Submitted ,yea, hee rejoyced
in it, A good confeitnot is not onely to doe that
which is commanded; it is poflible for him that
hath no grace , not to dare to doe Somethings
which are evill in fecret; but a good confeience
is, when a man is not willing to difpleafe the
Lord,hedarethnotdoe it , becaufe hee loveth
the Lord. He (lands upon fuch tearmes with him,
asachaft wife with her husband : therefore hee
will looketomakehis courfeeven , and topleafe
the Lord in all things.
The third rule to try it by. Confider whether
thy fubje&ion be as to the Lord, or no, for his 1
fake">
1 1 o The Churches Qarriage.
j4nfa*
fake: as here it is faid, As the Church isfubje&to
Chrifi. Many thinkc their obedience to the com-
mandementsis to the Lord , when they are de.
ceived. lewas Sauls cafe, it was a faire pretence to
fpare the cattell, for Sacrifice for the Lord : but it
was but a pretence; fork was for himfelfe in-
deed, that he fpared them . So Balaam fpake faire,
whenhefaid , he would fpeake nothing but what
the Lord fhould fay to him, and that hee would
| not curfe the people of Ifrael , except God bad
him curfe them • but it was not for any love to
God , but he had an eye to himfelfe and his owne
honour, hee knew it was in vaine to curfe where
God d id blefle, and fo he thought thus with him-
felfe, if he fhould curfe them without the com-
mand of the Lord , hee fhould but difcredit him.
felfe, and lofe his labour, wages and all, for his
curfe would take no e#e& : therefore hee would
not goe till God commanded him to goe: like-
wife it may be, heedefired to dye the death of tk
righteous ,foas all was our of felfe-Iove, Likewift
Amaziah was f\}b]e& to the Lord , walking in all
the wayes of David , but all was done to othei
ends then David did, but you will fay, it is hard
to difceme , when a man doth obey the comman-
dement , whether it be to the Lord or no : bow
therefore fhall we know it ?
Confider after any failing , in thy obedience
orcommiffionof any finne, what it is that trou-
bleth thee , the offence againft God or the
harme, difcredit, &c. redounding unto thy felfe?
You fhall fee the falfeneffe of Saul his heart in
this
The Churches Qarriage. i n
this , the di (obedience of the Lord never troubled
him , though he feemed a while affe&ed with of-
fending the Lord , but hee after fhewed that it
was o ly the lofle of his credit which he was ten-
3er of; for when Samuel would have left him , and
he though fome difhonour would redound to
him, that was it that troubled h im 5 heeded res
not io much that God would pardon, as that Sa-
muel would honour him ^corne fayes he with me,
and let us goe and offer Sacrifice , honour me before
thepeople. It was not his finne and difobed iencc ,
but the lofle of his credit that hee ftood upon.
The contrary you may fee in David , fee his car-
riage under the guilt of his murther and adulte-
ry, for which he was fo greatly affli&ed : but how
much did he flight all other things? his affli&ion
he did beare well enough, when his owne fonne
hadabufed his wives ; this did not perplex him , it
was his fin troubled himas appears by that Pfalm
he madeuponthat occafion,in which you have not
a word of his affli&i on , but his fin ; it was that he
was tender of. Find out therfore where thy tender*
nes for fin is ; as a Smith, when he would trie the
hoof of a hotfe,look where it fhrinketb,that is the
tender part, fo fee what fhrinketh and galleth thy
heart moft . if it be finne and offending the Lord,
it is a figne thy eye was upon the Lord : but when
thou art tender of lofles andcrofles, anddifcre-
dit to thy felfe, it is an ill figne, (lie wing thou
refpe<3eft thy felfe. David taxeth himfelfe in
thofe things which were counted no finne by
men, but an honour; as the cutting ot Sauls lap
Hh of
in The Qhurcbes Carriage. i
of his garment ^ it was an honour to him to come
fo ncere his adverfary , and but cutoff the lap of
his garment. So in numbering the people, itw^s
no outward fhame or evill, but the finne that tron-
bled him , Lord fayes he, ftrikemi , for thefifbcepe,
rtkat have they done i
A fourth rule whereby thou maift try thy fub-
je&ion to the Lord, is bythydifobedienceto
all others ; it is a rule may feeme fomewhat re-
mote at the firft hearing , but it is fuch a rule of
trying fub je£ ion , that I find in the Scripture,
St. Paul when he would ex pre fle his fubje&ion,
he doth it by way of oppofition. //■/ jhouldyet
pleafe men , / were not the fen-ant of Chrifi : it is a
good argument ofour being fubje& to the Lord,
when we care not for difpleafing others, Rom .a.
| 8 .as not obeying the truth,is joy ned with obeying
unrighteo.tfnefTe , foas the contrary,obeying the
truth is alwayes joyned with difobeying, ali on-
righteoufneffe, lam. 4. 7. they are put together.
Submit your felves to the Lord , and refijfthe D*eviH,
He that is mod fubjed to the Lord, is a mod an-
tradable man toman, and to all creatures clfe.
i upon every occafi on 5 becaufe the common c&ur fee]
\ the norld is contrary, to holinefTe, Ephef. 2. 1.
which caufcth others toquarrell fo much with
them as they doe 5 and this arifeth from theii
obedience to the Lord. It is common amongfl
I us, when wee fee a man eafie, ply able, tradable
I ready to give fatisfa&ion and content to men, re
j commend him for ft , as a good difpofition ir
j them-, but to be fo in all things,even in /inning
againfi
lc
The Churches Carriage. i 13
againftGod, this though it is pleafing to men, it r
rs abominable to God $ it is an evident cafe-, that!
they which would not doe a thing if left to them-
felvesbecaufeunlawfull, yet to give fatisfa&ion J
tofriends, to their company, as Heroddid, they |
will, that is a figne of difobedience $ the more j
waxy the heart is to men, the more hard to the
Lord. It is a figne of pufillanimity in Chriftians
that yceld fo much to men 3 they forget themfelves.
there is a certaine magnanimity which Chriftians
(houldmaintaine: wee are Kings, the Sonnes of
God, therefore what is the countenance or dif-
countenance of man ? wee fhould carry our felves
as greater men than they, wee fhould learne rtg-
numgererein fefiore, to carry a kingdome in our
brefts. It is a common faying among men, fuch
a man underftands himfelfe well, that is,he under-
ftandeth his place, his dignity, and carfyeth him
fclfe according to it. In this wee are ready to goe
toofarre, but we (hould learne to doe thus in our
obedience to God. The truth of a wives chaftity,
is feeneinthe peremptory denyall of all that fo-
licite her ; the more peremptory wee are in fuch
denyalsof the creatures, the more fubjeft we are |
to the Lord,
Laftly,you fhall try it by this, confidcrwhat
you doe in thofc things that above all others you j
wouldnotbefubjedin, fingle out that finnethat j
is deareft to thee; thdtigh a man would be obedi' I
ent in all elfe, yet in fome things to be reftrained I
it goes to his heart, fomething is more peculiar,;
and is that he fancies, and itgoethmorencereun- '
Hh 2 to
I" n 4- The Qhurcbes Qarriage .
Queft.
sAnfx
w*
tobimtoobey in that, then in any other thing.
When the L ord would trie Abraham^ he tries him
in that which he was mod unwilling to part with.
Now, fayes he, / know that thou feareji me^ Fori
have tried thee in that which I know thou lovedft
dearely, and yet chou art content to part with it
for my fake. Make the fame queftion to you : look
what it is , that above all others you would
not be fubjeS in,, whether it be a.matter of credit,
of eftate, or a luft that fitteth clofe, if thou wilt
try whether thou be fubje&> fo if for his fake thou
canft obey the commandement , which isagainft
itthatcroffethit, forfucha command the Lord
gave to Abraham, and hee did obey it : hec that
taketh Chrift, taketh him for a Lord and a Sa-
viour.
But yon will fay, thefe rules are good, but I
find my felfe.wanting, I would bee fubjed, but I
cannot bring my Heart unto them, whatrneancs
fhould I ufe for the doing of this ?
For this I will give fome helps, for the end of
thefe ru^esof tryall, isnotfo much tofhut men
out, or difcouragethem,buttheend is, that find-
ing themfelves wanting, they maybeeftirredup
the more to be diligent in the profecution of the
meanes,and fo grow up to perfe&ion.
Themeanestobeufedare thefe.
Firft be diligent in obferving where thy heart
is not fubjeft. Diligent obfetvance of the flefh in
us that is ready to rebell, when wee take leaftno-
tice of it, this is the firft meanes. There is no
worke we goe about, but the flefh hath an hand in
it.
T^he Churches ferriage. 1 15
,.t. There is fome commotion and rebellion goes
ilong with the bed worke wc doe, now to Tee this
is a great help to obedience. Wee are not fo much
overcome by it, as by our owne inobfervancie.
The flsfh is an enemie, and nihil in hojle defricien-
i»>*> fleight nothing of an enemies that may
hurt thee, take heed the flefh deceive thee mt, it
isanenemy : fufped thine owne heart upon every
occafion 3 for it is ready to deceive thee • efpeci-
ally in things that are lawful^there thou muft have
a diligent eye, that there bee no rebellion, that
thou goe not beyond thy bounds.
Secondly, labour to have thy heart and reafon
convinced and perfwaded that it is beft for thee to
be fubjed to the Lord : the Lord ruleth no where
as a King, but where hee rules fir ft as a Prophet,
that is, except he firft perfwade the heart by an in-
ward enlightening, that it is beft for the heart to
be fubjed, the will and the affedions will never
yeeld. Therefore if there be any commandement
wherein thou findeft a difficulty, arme thy felfe
with reafons out of Scripture, get thofe weapons
the Apoftlefpeakes of, 2 Cor. 10, The weapons of
our warfare are not carnally but mighty through God^
bringinginto captivity every thughtto the Obedience of
Chrifty that is, feeke out the rcafons the Scripture
givethagainftfucha finne, and for to perfwade
the heart to obedience, for fpirituall reafons on-
ly will work, and are mighty, mo r all reafons and
arguments from refpeds to thy felfe, for feare of
Hell, and for de fire of Heaven and the like, they
may reftraine the outward man x but they dnnot
Hh 3 bring
n6 The Qhurches Carriage.
bring the inward man into a full fubje&ion : but
fpirituallreafons will make thee fubjeft, and to
obey from the heart: and yet this is not enough, they
mujibe might) through God : the Lord muft have the
fetting them on> they mint be brought home and
applyed by him. One may have many good.rea-
fons to move him to be fub jed to fuch a commaa-
dement, but except they be brought home to the
confeience, by the Lord, they doe no good : ther-
fore faith the Apoftle, they are mighty through
God to bring dovvne the ftrong holds, and falfe
reafoningsin the underftanding, for they are thefc
ftrong holds .-where ever difobedience is, it ari-
feth from fome luft,and w heron is this lull groun-
ded, butuponfome falfe conceit, and reafoning
in tfrc underftanding ? Now thefe fpirituall rea-
fons doe diflblve them : and when you fee the
j vanity of the conceit, the luft vanifheth, vvher
: thoufeeft thy error, the luft will bee gone, and
j then the mind obeyeth eafily. Itthen runneth in
I the waves of Gods commandements, as a.wheek
, that is well oyled. Firft then you muft obfdvc
! narrowly, and ftrivc to difcemebetweene the flefti
| and fpirit, which are asc'ole as the bones and
marrow, as the inwardeft parts, they arc fo mix-
led together, thereis fuch a conjunction between
the flefh and fpirit in every a ftion, as isbetvveenc
the marrow and bones; but you m,uft labour tc
I diicerneberweencthem, and that is the ufe you
muft make of all the knowledge you. get by the
word of God: Andthen Secondly,tfcou muft have
a fpecial care, and ftill labour with thy mind,r$a-
The Churches Carriage. 1 1 y
n, and understanding, to be perfwadcd that it is
eft to be obedient.
And then the third and Iaft thing is, t o do fom.
vhatwiththeaffe&ions, thatis, toexercife and
iccuftome thy ftubbornc affe&ions to obey : the
rontinuance in doing good, doth fubjcft the
tffe&ions; for as the Apoftle fpeakes, Heb. 5.
14. of fome, That by reajen of ufe have their volts
sxercifed to difcernegood from evilly that is, men be-
ing occupied in fpirituall reafons } and truths, holy
confcrences,&c. they are able to difcerne truths.
So it is in the affe&ions . for, as exercife in thele
things makes the understanding ready to difcern,
focxercife makes the will andaffe&ionsas ready
tobefubjecT:, for it hath *he fame force in one
part of the foulc, that it hath in another: there-
fore the Lordleadeth us into variety of conditions,
toexercife fuch and fuch graces, that wee may be
fiibje&to him in all things,for theimage of God
ferveth but to bring the foule into obedience to
God, as it did in Adam inparaiife. Now there-
fore, God leads us into another place, and ftate
and condition of life, that fuch a grace may bee
exercifed in us. As the Apoftle faith, Units 1 •: .
Be glad when you fall into many temptations. Some
times he bringeth ficknefle, fometimes difgracc,
fometime poverty, fometime affli&ion in chil.
dren, wives, or one thing or other upon us, and all
this toexercife our graces. And what is the end
of this exercife, but to bow the heart to fubje-
&ion, that we may bee ready to obey him in all
things ? Now if thou wouldeft exercife thy felfe
I Hh 4 on
1 1 8 *The Qhurches ferriage.
Objeti
Anfw.
| in this manner, con ficier wherein thou art ready to
I difobey, and fay : I fee 1 want fuch a grace, and
am ready to difobey in fuch a particular, I will re*
folve to practice the contrary. As if a man bee
fubjeft to anger, and want meekneffe, fay, well,
I fee I am too much fubjeft to anger. Therefore 1 »
will fet upon the exercifmgot this grace of gen-
tlcncfle, and meckneffe, 1 will not be angry with
themeancftof my fervants. Thus if wee would
doc,it would fave us much affli6Hon s which othet-
wife the Lord is forced to bring on us for this, to
make us fubjeft tohim.
But you. will fay it is grace that doth it: how
can this cuftome that is but the a& of a man doc
it then?
It is true, it is grace that doth it, but yet it is
the exercifeof that grace that doth it too. Utb.
5. 1 1, 17, 13. And that, as itencreafeth and en*
largeth grace, andintendeththofe habits which
vve have, and makes them ftrongqr: it is' indeed
thofe infufed qualities of grace planted in the fa-
culties of the foule that bring it in fubje&iomand
this cuftome doth but ftirrc up andencreafe, and
intends them 5 but yet this exercife where graces
are firft wrought, will encreafe them and make
themftrong, through the affi (lance of Chrift ac-
companying it.Thou fhalt find this exercife will
make thee ftrong in grace : the joynts of the bo-
dy bent to fuch a courfe, and often imployed in
it, doe get a habit. So it is with the Spule. Other
Yoakesthe more they are borne, the more they
weaken, but the more you beare the Yoake of
Chrift,
The Qh arches Carriage. up
CbTift,either in doing or differing, the more able 1
you are to doe it.
Another ufe that we may make of this is, that
wefhouldbe from hence ftirred up to confider
that great privilege we have from Chrift, for if
he be a head to us 3 hee is our guide, hee is foan
head to us , as an husband is to the wife. Now the
the husband is the guide of her youth, and fo
Chrift is our guide.When a woman is young and
notable to guide herfelfe, fhee had need have a
guide : fuchis the cafe of every man naturally:
But Chrift, when a man is in him, becomes a
guide unto him, or as the Head guideth the reft
of the members,fo doth the Lord all that belong
tohim.Thisisa privilege not thought of among
us. When wee thinke of the other privileges,
this of theguidaneeof Chrift is forgotten of us.
Therefore 1 will ftand upon this great benefit,
which al have that are ingrafted into Chrift ; now
he guides them in all their way es,
Firft by enlightening them, fo as when others
are in datkeneffe , they have their eyes in their
head, and fee the way before them , when as all o-
thers are blind, and want either light, or elfe eyes
tofeewithall.
Againe,he fends his fpirit to bee a remembran-
cer to them in ambiguous and difficult cafes , to
(hew them the way they are to take, and hee
brings fom prevalent arguments and reafonsto
mind,to move us to doe this Or that, which would
otherwife have bin forgottenjand to fliew us the
inconveniences that will follow of doing this or
that
i 2-0 The Churches Carriage.
I that which would otherwife have bcene hid from !
us.
He ftirrethby our conferences which are ap- j
pointed to be the immediate guide of us, and the
Lords deputy , whereas otherwife they would ei-
ther be ftill, orgaideamifTc.
By taking from us wrong guides, falfe opini- 1
ons, ftrong, unruly, and inordinate affe<5tions,and
inftead of them he puts a right guide into our
hearts, rectifies our judgements, puts in holy af-
fections, which are the rudder of the foule, that
turne it this way and that way. Thus there isafe-
cret guidance, though we know it not, that the
Saints have from the Lord in all their wayes.
This is a great privilege : For when a man is inofs
confilii, in a ftraight and exigents, andknowesnot
which way to goe, when if hee fliould take the
wrong way,it might behisundoing, then to have
a guide, what a great privilege is it ? When £><*-
vidwasinKeilah) and heard that Saul would com
downe thither, i Sam. 23. hee knew not what to
doe, whether to goe or ftay ; then the Lord gui-
ded him. So^brahamhis fervant, when he went
for a wife, for his matters fon, he knew not which
way to goe for a wife for him, norwhom to take,
then did God fend his Angell to guide him, as
Abraham had foretold him before hee went, hee
told him the Angell of the Lord jhould goe before him.
The want of this you may fee in Rehoboam^ who
was in agreat ftreight, when he asked counfell of the
youngmen, but the Lord would not guide him,
and therefore he did that which was his ruine. So
. Abfibm
The Churches Qarriage. ui
Abfolon when he was in Bivio, not knowing which
of the counfell given him to take,the Lord would
not guide him, having a purpofe todeftroy him.
So it is vv ith us,there are often cafes fall out wher-
in guidance is requifite, aj in the changing our
eftateby marriage, placeof living, thechoyceof
our callings, wherein to be guided ormifguided,
is our making or undoing. There is no day, wher-
in wee have not need of his guida* ce, in regard
of oneoccafionor other: now to have this privi-
lege to goctothe Lord freely, and aske counfell
of him.and to be fure to have a ready anfwer from
him,it is a great privilege. Davidin al his (heights
went to the Lord to aske counfell, and the Lord
gave him oounfell: Saul went,and the Lord would
not anfwer him by Vrim or Thummin, nor dreames,
nor any way. Thecafe of all that are in Chrift is
like the cafe of David, if they goe to him, the
Lord hath bound himfelfe to anfwer them; for
they have fomeintereft in the wifedomc of Chrift.
But the cafe of the other, is like the cafe of Saul,
he fends them away without, becaufe they are
(hangers to him, and therefore he is not bound
to anfwer them. And that you have fuch an inter-
eft confider i Corin.'i. 30. But you are of him in
Chrijl lefusjvho is made unto us wifedome, that is fiod
the Father hath given him to us to teach us, to
make us wife, to guide anddireft us in difficult
cafes, when we cannot inftru&our felves. The
like to this is that //&/'. 9.6. lentous a child is born
&c. But what are the benefits wee (hall have by
that child ? Eirft he fhall doe miracles, wonder-
full A
lii
The Churches Qarriage.
full things among you, for hi $ name is wonderful!
Secondly, hee undoubtedly (hall bee your C m-
fettour, that is, 1 have given hi m to you, that when
1 you want counfell and dire&ion, you may goeto
him, Tor I have given him to you, for that end.
This we may as truly expeft of him, as the Iewes
did it of the Mefftah, as appearsby that fpeecb,
lob. 4.2 5./ krov well that when the Mejftah iscomejie
will tell us all things. This was the common opini-
on of the people : the Iewes did expeft this from
him 3 fo may wee : and therefore upon any exigent
goe thou and fay, Lord, thou haft given me thy
Sonne, and him to be wifedome tomee, and ap-
pointed him to be my counfellor, and I have need
of counfell and dire&ion, and therefore Lord
give me an anfwer, and dire&ion. If wee would
prefle him thus, he could not deny us. Befides,
fn that Chrift hath made himfelfe our head, it is
his office, hee hath undertaken it,it belongeth to
him, to guide his Church and every member
of it, and can hee faile in that belongeth to
him?
That which fets the price on this privilege,
is the need which we have of it, none being able
toguidehimfelfe. The principle of guidanceis
refidentinthehead, and is communicated to the
members but upon occafion. As it is thus in the
natnrallbody, fothat faculty of dire&ing us is
in Chrift, and is communicated to us but upon
occafion, as wee need it : hence every man wal-
kethfo wifely upon every ©ccafion as God will
guide and direcSt him to doe, in fucha time, and
in
The Qh arches Carriage. 123
in fuchcircumftances • therefore wifemen, we fee
arefomctimes infatuated, take a foolifh courfe,
thata ftanderby, whoisfarre inferiour to them,
fees plainely tbis to be an unwife courfe, this the
Lord doth, that they may know, the Lord isonely
wife, as 1 Tim. i. Which confider, and it will be
a great helpe to make us prize this privilege.
Where is any man but is too well conceited of
hisovvnewifedome ? but to thinkeGod isoncly
wife, and that himfelfehath not a beame nor a
fparke of wifedome, it is hard to perfwade a
man of this, but it is evident the Lord is onely
wife.
For firft,none can give counceI,except he knovv-
eththe whole compafle of a bufineffe, heethat
knoweth but partis not fit to give counfell ; they
that lookebut upon few things, but upon a cor-
ner of a bufineffe, and not round about it,are apt
tomiftake: now who knoweth a bufineffe thus,
but the Lord above ? our knowledge even inpra-
fticall matters, in our owne bufinefle, is but in
part, as well as in things heavenly.
Befides, Secondly onr confolatio^s depend
commonly on thefe two things, Firft the know-
ledge of the fecrets of mens hearts, with whom
we have to doe. Secondly of the future contin-
gent events, which are to come, and toknow nei-
ther is in our power, but it is the Lord only that
knoweth the fecrets of thefe mens hearts, with
whom wee have to doe, as alfo the contingent
things that are to come.
When the Lord would have David goe out of
Keilah
124 The Churches Carriage,
Obieft.
I X«M>,faith Davidy wil the Lords otKeilah deliver
me up ? Davidkncw not their hearts, nor no man
knew, bnt the Lord onely knew they would deli-
ver him up into t be hands of Saul> x Sam. 23.11. n,
and he told him, they would doe it. And againe,
he asked whether Saul would come dome to Keilah, it
was futurum contingens a contingent thing, and no
man could tell whether he Would or not . but the
Lord told him, that/tf would come downe to deftro)
Keilah± if any other had known thefe two things,
he might have councefd£<w>W.Noir our guidance
then in fuch things dependeth upon the know-
ledge of thofe two things, which yet are not in
our power to know, but onely in the power of
God, and therefore wee are not able to guide our
felves. Itisfaid, Col. 2. 3. that in him are hid
all the treafures of mftdome and Knowledge . And
they are fo in Him , that they are not out of
Him.
Butmenhavenaturallwifedome you will fay.
It is true, but they have it from Chrift. All the
light that ever was in the world, even in thofe
which knew not Chrift, it came all from him. As
Job. 1. 5. The light jhined in the darknejjej that is, in
the darke places of the world, and not onely in
Gojhcn, even fincethe beginning of the world,
and the darkenefe comprehended it not, and in that
fence it is he who enlighteneth every man that comes
into the World. But put the cafe you could find out
right connfells, or you had a man like Acbitophel>
whofe counfellwas as the oracles of God, and who were
able to direft you, yet to take this counfrll is not
in
The Churches Qairiage. u?
n your owne power, itmuftbegiven yon. Thac
/hich S lomon fayth of the foole, he hath a pricein-
is hand, but hee hath no heart, may be faid of good
ounfell, there is oftentimes a price put into our
lands, as was into Abfolom, and Rehobo&ms hands,
)ut we arc not able of our felvs to take it : therfore
aithrhe Apoftlefo-T/wffejf, itim. 2. 7. having
:ounfel!ed him what to doe, conjider what I fay,
xnd the Lord give thee under 'flanding in al things. As if
ie fhould fay, I have given thee good counfell:
out there mu ft be another counfellor, therefore
I befeech the Lord to give thee undemanding to
open thine eyes, ro fee the re&icude of this coun-
fell, and enab 1c thee to apply it, and take it, We-
mperfefapit, no man by himfelfe is able to coun-
fell him felfe, there muft be both a fecret light,and
eyes within tod ire £t us. Many times wee refufe
the bed, and pitch upon the worft./*r # jo. i^.The
way of man is not In himfelfe, It is not in man to direB
biswayes, as if he had faid, it is true, for the mod
part,men pitch wel enoughuponthejournies end,
andaimeathappinefTe ; but how to direft their
fteps, and toattainethatend, it is not in them ;
therefore Lord I befeech thee(fayes he) to guide
m and dired us for the beft. It is every mans cafe,
his vvayes are not in his owne power, hee is not a-
ble to fee what is beft and worft, and to chufe the
right way, and if hee could in the general!, yet
we had need of continuall guidance in the feveral
particular paffages of our lives.We are at a ftand
at every turning we come at, and like a man in a 1
wildetneffeknow not which way to goe, except *
we
t i& The Churches Qarriage.
Queft.
A»f™>
we have a guide at every Rep.Van.<$. 23. Hecis
tm God in nkojekaud, thy breath is y and ail thytv&yet
&c. tbisisathingwedoenot confider. Wee thinke
indeed cur lives are in Gods hand, and that mat-
ters of greater moment, are of his difpofing . but
; that every ftep we take ihould depend on him, this
is thatweconfidernot-of, a man takes not a ftep
.either into good or evill, into profperity orad-
! verfuy, but the Lord guideth that ftep. There-
' fore confider your great privileges, who have the
Lord for your head, yo<;r guide, and your coun'
fellor, and as you muft know this privilege, foyou
muft make ufe of it, for all thofe our privileges vvc
have in Chnft, were not declared that you fhould
gaze upon them onely, knotv them and no more:
Therefore goe to the Lord for counfell,wifedomc
and direction upon all occafions.
You will fay, but how fhall we doe to obtainc
it I For this I will give you thefe rules.
Firft, thou muft acknowledge thine owne ina-
bility, that thou art not able to guide thy fetfe.
lames 1. 5. If anylackemfedome^ lethimaske^ &c.
his meaning there) is, rotfo much to fhewthat
fome men wantwifedom,others not, but the mea-
ning is 5 till a man fees he wants ir,hee is not fit to
askeit, neitherwill the Lord be ready to giveit.
iOr/7*, 3.18. Bee thatitmfe % muft become a f 09k
to be wife. It is true alfo here, thou muft ceafe from
thine owne wifedome, thou muft confeffe thou art not
able to guide thy felfe, and that therefore becaufe
thou wanteft wifedome, thou askeft it of him.
Pfal. 2 5. p. Bee trill teach the humble his rray } and
The Churches Carriage. ny i
pde the me eke in ludgement^ that is, thofe that fee
ieir owne emptineffe, how unable they are to
uide them fe Ives, inch he is ready to teach in the
ay thcyfhouldchufe.
Secondly thou mud alfo aske it of the Lord.
ou may read how God ufed David to this courfc
•om time to time,and put him oft to a ftand when
c fled from Saul, purpofely that hee might bee
iccuftomedtoaskecounfellof the Lord upon all
fecafions. Therefore let us learne foto doe, in
tny hard cafe, when we know not which way to
brnc us, to goe to the Lord and fay, thou arc my
husband, myhetfd, my father, and whither the
hould children goe for counfell but unto their
Others, and the wife but unto her husband^Now
u ord, counfell mee anddire&me what to doe in
his cafe. If you doe thus, will the Lord deny
tou i no, why faith hee, you, if your Children aske
ou bread^mll you give them a ftotie ? If they aske Jifh,
vill you give them a ferment i So I fay to you, if you
aske him counfell, will he give you poifon > will
he turtle you into a wrong way and mifguide you
when you aske the right ? No,
Thirdly you muft aske iff faith, that is added
inS. lames i.6* So as to reft and rely upon him.
Thus hee commanded his Difciples, that when
they (hould be brought before counfells and ru-
lers of the Synagogues , they fhould take no
thought what to fay, what was the reafonbtit
this, I will have you reft upon me, for guidance
') and affiftance ? at that time I will fuggeft to you
iwhatfoever is needfull upon fuch an occalion.
I i Now
28 The £burcbes ferriage.
Now though that was extraordinary, yet it holds
thus farre in ordinary times and cafes,that thougl
youniayuie the beft meanes you can, and tak
the beft confutations, yet fo as ftill to truft mor
to your prayers, and on God for wifedome an>
direction then to yourowne confutations, an<
the meanes which you have ufed, fay as lehofapha
did, although we ufe meanes, j« our eyes are tettar
thee ^ it is a prevalent argument which Afa ufed t<
tbeLoid. 2 Cbron. 14. 11. Lord (faith bee) it i
nothingtwVfc thee to helpe with many % or with no po
helpe us O Lord our God y for we reft on thee, and -
thy name are wee come againfi this great multitude. A
if hee fhould fay , I have provided an array
made all things ready, but I reft upon thee fo
helpe; thereforethe Lord was prefent with him
gave him the vidory : fo wee fhould goe to th
Lord and fay,we have ufed the counfell of our bef
friends, and the beft meanes we can, but yet |K
eyes are towards thee, and wee reft on thee for dire
(ftion in this cafe. If a man thus reftcth upon God
hee may fay, if I bee deceived, the Lord decei
verhme. Ifthoutruftcftnottorhe Lord, he ma;
faiietbee, for hee is not bound to direct and tr
guide thee, it fareth with us, as with thofe &b#
came toaske queftfons of our Saviour, curious
ones; the Lord fent them away without an anfwet
kepthimfelfcreferved : So if wee come roaske.
not with refolution to reft upon the Lord, and in
confidence he will direft us, wee fhall gosc with-
out: If At. 7. The Lord hath promifed de-
liverance t© Ah&z % yet tels him, if yoq will
not
The Churches Qarriage. 129
not beleeve, you fhall noc bee eftablifh-
cd.
Fourthly, there muftbea caretopleafe him,
a conftant courfe of obedience, elfe vvedoenot
truftin him: hee that faith hee trufteth to the
Lord, and doth not obey him, doth but diflem.
ble with him, and fo the Lord accounts it no bet-
ter than diflfembling with him, as Ier. 42. 20,
Carry thy felfefo, that the Lord mayrejoyceo-
verthee, to doe thee good, and to guide thee in
all exigents. And if thou wilt take his counfell
in heavenly things, thou (halt not want it in earth-
ly things. Pro. 4. 6. Forfake her not ^ that is(frife-
dome.) and fheejhallkeepe thee $ love her^and jbe [ball
freferve thee ; that is, if a man will preferve the
uprightneffeof his heart in his wayes, if hee will
walkeby the rule that God hath appointed him .
then wifedome fhall preferve him, that is, Chrift
(hall guide him in all his wayes.
Now there is a double guidance, one in a mat-
ter of finning, or not finning againft God • when
we are prcferved from doing a thing that is un-
lawfully which David cals leading in the paths of
right eotsfnejfe. Pfalm .2 3 ,3 . Secondly there is a gui-
dance, which is a matter of blefling and comfort
to us, which is called feedinginfaire paftures. In
the fame Pfalm. 23.2. and the fecond doth de-
pend upon the firft. If thou be contented to bee
guided by the rules the Lord gives thee, he will
dirc& thee in the things that belong to thy owne
comfort and advantage, Pfalm. 2 5 , fo the pro-
miferunnes there, verfe 1 i.vebat man it hee that fea-
Ii 3 nth
120 The Qhurches Carriage.
rtth the Lordl bin will he teach the way that hee fall
■chafe. (Him) thatfeareshim,and keepesa good
confidence in all things, out former care herein
is chat which ftirrech up the Lord to guide us and
direft us, in all our (heights. There is a time when
the Lord hath need of thy fervice, if thou wilt
not faile him at his need, (as I may fo fpeake) hce
will not faile thee, when thou haft need of him in
thy {freights. And thus to have counfell given a
man in fuch cafes as doe neerely concerne him }
and are of great weight, it is a great privilege.
And this thou flialt have, if thou wilt follow his
counfell, in other things: Therefore be exhorted
upon this ground and motive to keepe thy heart
more perfeft with God.
The caufe vvhy Abfolon and Rehoboam erred,
was becaufethey provoked the £0rdformerly,and
1 if thou beeft alfodifobedient, this fhall be your
• punifhment, that becaufe you would not hearken
to his counfell, therfore when thou needed coun-
fell, even in thofe things that fhall bee as much
as thy life, thou {halt bee infatuated. The Lord
hath made no promife to fuch a mati,to {hew him
the way he fhould choofe.
One thing muft be added, and that is this, that
in any particular cafe, thou muft 6e ready to re-
figne thy felfe up to the Lord y to take his counfel.
Hee will r ot lofe his labour, thou muft have a
heart that isplyable to him,andyeeld thy felfe
up wholly to his difpofing, and not (ct thy felfe
to any way ft), but that the Lord may take thee off
it. Thofe among men that are governours
of
The Churches Carriage. 131
of others, are willing to beftow their labour on
them that are pliable, but thofe that are of ftub-
born difpofi tions are a difcouragement to the m $
they that tvalke ftovcardly with the Lord> the Lord
will walke frowardly with them^therefore fee thou
rclifthimnotin the paflages of his providence [
and take not the bit in thy mouth, and hold it in
thy teeth, as one unwilling to be guided. So it
is 9 men are often fet ona thing upon a humour,
and they will goe this way or that way, as they
like, what ever come of it: but fometime the
Lord in mercy barreth up the way, as we doe pits
that are by the way fideto keepc travellers from
falling in, as they pafle in the night. Weefinde
fometifties the dore fhut upon us in a courfc
which we would enter into • fometimes hee fets
our con fciepec upon us to expoftulate with us, e-
venasthe^ngcll did with Edgar, when flieefled
from her miftrefle. Gen. \6. 18. Hagar Sarahs
maid, fay^ hc,nhence comefithou, and trhither tvi/t
thougoe } rcturne to thy dame, and humble thy
felfe under her hands. As if he fhould have faid,
Hagar^ thinkc witty thy felfe who thou art ^Sarahs
ntaid^ it washer pitodecau fed her to runneaway,
(he thought to ha\le beene miftreffe, and becaufe
fhecould not bear the toughufage of her mi(lrefl[e
fhe had forgotten her place, therefore the A ngcll
calsher Sarahs maid * and bid-s her, goe andhumble
thy felfe under her handsy and Kkewifefaycs hec 3 con-
fider whence thou comeft, from the godfieft fa'
mily in all the world, andconfider whither thou
goeft, to them that know not God, that sacftrahg-
11 3
gers
t 3 i The Qhurches Qarriage,
gers and aliens from the commonwealth of I frael^ and j
therefore rcturne unto thy Dame. So the Lord
fometimes fcts our confeiences to expoftulatc j
within, why doe you refufe fuch acourfe, andj
why doe you take fuch a courfe > and it fhewes us j
the caufe of our errings, as here the Angell did Hg- 1
gar, for pride of heart was the caufe of her fly-
ing from her miftreffe, thcrfore the Angcll (ayes,
Hagar, Sarahs maid y goe and returne unto thy mi*
fir eft , and humhle thyfelfe under her hands • doc not
as hhanan did when he fent to askc counfell of
Lor ij whether he fhould goe into Egypt or not, refolve
aforehand what thou wilt doe, he fet downe with
himfelfe, that whatsoever the Lord had find, hec
would goe downe into Egypt. So it is with ma-
ny,though they aske counfell of the L©rd, by
prayer, their l^carts are fet upon acoar(e>and will
not be taken off. Take heed of this ftiffenefle of
ciifpofition and frowardneflk of fpirit, which is
a frequent cau^andaeaufe of much n^(gu dance
in mens a&ions, and refigne thy felfe to the Lord,
an 1 fedce counfell in the tiprightBeffeandplaine-
neffc of thy heart; thisrefignation of our felves to
the Lord, is the way to bedirc&ed upon all occa-
fipns.
N > v to ■ vor'c yourheirt to this, consider chat the
wayGoileades thee to, how improbable foever
it fecmes 3 it vvil be the beft and fafeft way for t hce-
Many tyottld goe the contrary way : As Lotyvhcn
the Lord would have him flee to the moun-
tainc, he would goeto Zoar y agat'nftGods coun-
fell, andyoufeewhatcameof it. boDatidfor the
num .
The Churches Carriage. 13$ 1
numbering of the people, though better counfell
was given him by loab. But he was fet upon it,hc
would doe it, and fee what came of it. So Iofiah
would fight with Pharaoh-flJech y though bercer
counfell was fcnt him from the Lord, to pafle by
him,and let him alone: fee what came of it. Thcr-
forc take heed of this ftiffcneffe of affe&ion, and
wilfulneffe, and ftubborncncfle of Spirit. The
Lord may fometime give way to thy mind , but
it is in judgement, not in mercy : the thing which
thou haft a mind to,it maybe brought to pafle,but
it had beenc better for thee to want it. As it had
beenefor Balaam, but he would needs goe up to
Balaac, and therefore the Lord bad him goe in his
anger, feeing he would not be ftaid. Hee dcalcs
with us asElifha did with thofe,a King 2.15. That
wouldgoetofeekethtbodyof Eliah^ they had many de-
nyab, but yet they were infl ant mthhim y fo that in the
tnd^hehad them goe^ and they went, and UJl their la*
hour \for they found him not. In all cafes of difficulty
learneto feeke counfell of tht Lord.
Thefe conditions obferved, you fliall have the
ufcof this privilege.
Another ufe is this, let every man learne from
hence to be the glory of Chrift.How is this drawn
from thence, you will fay > If you looke into
that place in the 1 Corin. 11. 7. See how it fol-
loves upon it : Chnft is the head of every man,
andthemanis the womans head, as is before in
the Chapter, what followes upon that > in the
feventh vcrfe, hefayes, the man is the image and
glory of God, and the woman is the glory of the
I i 4 man.
\ J^ The Qburches Qdrriage.
man. The meaning is this, when thou d oft con-
fidcr that the Lord is thy husband, and thy head,
thou muft thinke of this with thy felfe, and every
time thou findftthatpaflage in Script re,it fhould
put thee in mind to carry thy felfe fo as thou
maift be the glory of the Lord, that is, thou muft
take heed of (landing on thine owne bottome,and
feeking glory to thy felfe, and of fhiniag with
thine owne beames, feeking any felfe-exccllency.
but as it is in the civill law, MvAitt cortfeat r adiis
mariti, the woman muft (hine withthebeamesof
the man, that is, fhe muft chalenge nothing as her
J owne, but every thing .(he feekes or (lands for, it
is iatbbv name of her Husband, therefore what*
eyer thou haft beene, or ever thou haft fought, ho*
nour to thy felfe, andapplaufe,and tobe thought
fome body in the world,yet now thinke thus with
thy felfe, I am the Lords new, 1 rnufl give
himall the praife,aiid carry my felfe fo, that all
myexcellency may refleft upon him. And this
alfo,thatwe are members, is alfo argument enough
for it. What can the members doe ? there is agi-
lity in them todoemanya&ions, butwhere have
they all their vigour > is it not from the head ? So
all the wit, and learning thou haft, thofe excelled
cies thou haft, whence haft thou them ? are they
not from Chrift ? the members doe that they do,
but in an inftrumentall manner,fodoft thou, what
ever thou doft. Therefore confider this* and fay
heartily, it is not I that doe this or that, but the
grace of God in roe 5 /doc but aBus agere y it is the
influence of my head • Ch rift hatb wrought it by
'! me,
The Qhurches Carriage. 135
me, as /W fa id.th at phrafe is to be marked which
isufedin Galat. 2. Hee that was mighty by Peter
in the Apoftlcfhip over the circumciiion, was al-
fo mighty by me towards the Gentiles. The Apo-
file doth not fay, that he or Pe erw&s abletodoe
anything, butafcribeth allto thcLord. So thou
fliouldeitthinke with thy felfe, never fay, /have
done fuch aching, or brought fuch a thing to
pa fie, or fuch an excellent performance hath come
from me, but fay, the ZWhath done fucha thing
by me.In other things you doit, when you fee an
inftrument well plaid on, you commend not that,
but him- that ufethit: that is the cafe of every
man ; wee arc but the Lor^.s inflrumenrs, he is
mighty by us, wee are but a&edby the Lord. If
Chrift be the head, thou mu ft feekc his g-ory :
this the Lord is jealous of Sacrilege God will not
take at the hand of any manjie will not be robd of
his time, the Sabbath or any thing elfe, but of all
other he can leaft away with this theft, robbing
him of his g]©ry 3 2nd yet as that is moft render to
him, fo our fingers arc more itching after that. A
man is greedy of applaufe, and if hee lookenot
narrowly to him felfe, is ready ro take the glory to
himfclfe that belongs to the Lord. Thou rauft
be the Lords glory, but if thou take any to rhy
felfe^nd if thou ftand on thy owne bottome, thou
art thy own'e glory, and not his : therefore above
all things take heed of being deceived and found
guilty herin. But you will fay, How may I come
toknowit? Firft,confiderwhatthyendisin thy
anions, whether the demonftration of fomegift
God
i tf The Churches Carriage.
\
God hath given thee, or for his glory , and if thou
findeft not out thy end, yet confider whether in
matter or manner of doing, thou doft notfteppe
out of the way : if not by this,yet confider after the
aft ion is done, when any thing is well performed
by thee, whether thy heart beginnenot tofwellin
thee, that is, to thinke better of thy felfe than be-
fore, that is a figne thou takeft fonjething to thy
felfe, that belongs to the Lord. And when a man
takes that tohimfelfe which is the^Wj, hec is
not the glory of the Lord.If not by this, then,
Laftly confider whether thou art more troubled
for that difcredit that comes to thy felfe, or the
difhonour that redownds to the Lord upon
thy mifcarriage at any time, confider how thou
arc affeded with any thing. Oneftep further you
mu ft goe,and that is, not onely to take nothing to
y< ur {elves, but likewifc fo to behave your felves
that you may be an honour to G<j>d by (hewing
forth the graces of Chrift,that the Lord may boaft
of you as he did of lob. i./ob.S. I fay thou muft
carry thy felfe fo, as the Lord may glory in thee ,
fay to Sathan of thee ; as he did to him of lot : fee-
eft not fuch a man in fuch a towne , m fuch a place,
j how zealous hce is, how holy >be not a fhame and
eproach to him, bur a praife : hee Iookes for this
from his Saints,and therefore weares them as fig-
nets on his right hand. As great men wearedia-
monds, and precious ftones, and jewels in their
eares, about their necks, and in their rings, to a-
dorne and beautifie them: fothe fervants of the
\Urddxc his iep/els that hec weares to make him
[ glorious
The Qh arches Carriage. xyj
glorious in the eyes of men : great men are kno vn
by their IcweU, and fo is the Lord by his Saints.
Therefore it is a great motive to keepe thy felfe
unfpottcdof the world, to carry thy felfe fo, that
his name may be honoured, and his Gofpell well
fpokenof' the glory of Chrift is engaged in thy
carriage, let it be fuch as becommeth the Go£
pell.
j Again if Chrift be the head ofevery man, then
try andconfider from hcrcc what thy condition
is. Ifhebe the head of the Church, no man with-
in thecompaflfcofthe true Chutch 5 but is amem-
berof Chrift. Confidcrwhctherthoubea mem-
ber of his body, one that is guided by his Spirit
or no: but how fhall we know that ?
Firft by this, thoufhalt find the fame Spirit
that is in Chrift living and breathing in thee •
thou fhaltfinde the fame difpofition and antipa-
thy and affe&fon%tobc in thee, that are in him ;
abhorring that eviU, and cleaving to that good he
doth. For the body of the trecand thebranches are
not of different natures : therefore confiderwhat
fimlitudc is betwecne the Lord and thee. So foon
as thou art a living member,the fame fpint is fent
into thy h~art, and infinuates it felfe into thy
foule, and makes it conformable to Chrift in all
things. As the fire infinuates it felfe into the iron,
and makes it like it felf the that is inChrift,umade
**ew creature, and partakes of the divine nature, and
is likehim in all things. But if this bethe rule, /
feare my condition, for / find many contrary dif-
pofitions in me to his word 3 and contrary to
Chrift.
Ffe
?8 The Churches Carriage.
Chrift. j*nf#. Thou maift find many rebellions
in thee, and yet the fame difpofition remaine in
thee, that is in Chrift. There may be fwellings in
the members, but yet there is a difpofition of
health and ftrength and vivacity that wears them
out. i Cor. 6. 1 5, 16. know you not that your bodies art
members of Chrift ? Shall I then take the mem-
bers of Chrift , and make them the mem-
bers of an harlot? God forbid, &c. that is, it is
impoflible it fhould be fo, it is like that fpeech in
Rom. 6. 1,2. (hall we continue in finne &c. how
dial 1 we that are dead &c. live any longer therin ?
Thatis, as it is impoffible for him thatis dead
to finne,to live therein^ fo it is impoflible forhim
thatis a member of Chrift jo be made the member of
an harlot. Why what fay you to Davids cafc,tfaat
fell into adultery } Anfa. Though he did, he was
not made the member of an harlot. For therefore
jyou fhall find in the \6. Vcrfe, hee that is glued,
for fo the word in the originall fignifies,that is,
adherethto an harlot, ©uto the inward fway of
his heart, gives his mind fo any finne, hee cannot
be a member of Chrift : though he that is a mem*
ber may fall into many finnes , yet hee is not
ko*x»W<* glued, nor knit to any fin, for then hee
could not be a member of Chrift : For if he bee
(o y hee is of the fame fpirit or body. Now it is
impoflible to be of the body of Chrift . and ofa
contrary body too. If a man have his tieartglued
to any fin, he is not a member of Chrift, beeita
matter of credit, learning, pleafure, ordelight,a-
ny luft, if thy heart-be glued to it, and thou canR
not
The Churches Qarriage. 1^9
not get them afunder, thou art not a member of
Chrift. For they are not wedded to any fin, but
there is a divorce between every member of Chrift
andfinnc, though they may fall one upon ano-
ther, and touch each, yet they are of a mouldering
nature, they will not cleave together. For he that
is of God is in Chrift, and hath the nature of
Chriftin him, that will notfufferhim tofin. As
cake water and oile, they may violently be fhaken
together, and they will feemeto be mixed toge-
ther and to be one, but they will not continue fo
long, there is no coalition, becaufe they are of di-
j verie natures 5 and the one remaines water ftill ,
and the ot her oile : fo he that is in Chrift cannot
cleave to any finne, though fin and he may touch
fometime,yet they are (hangers, cannot ftand to-
gether, they cannot cleave one to another.
Bcfides,confiderthe mannerofthy obedience,
all that are Chrifts, obey him, after that manner
that the members doe the head. The headfhipof
Chrift is not an imaginar 'e thing ; he is not like
thepolitickeheadof abody, but he is like a na-
tnrall head, that is, there comes a naturall true li-
ving influence from Chrift to his members, that
workes upon their hearts and wils, as the head
dothon the members. There is a force thatinfi-
ntiates it felfe from Chrift unto thenyhat moves
them to obedience. Members, they are not mo-
ved by argumentation^ reafons and arguments,
but by a certaine force that comes from the head,
and from a propenfneffe that is in them : fo thofe
that are Chnfts,are not moved by reafons fimply
to
; *4
The Churches Qarriage.
to obedience. My meaning is,not that reafons are
excluded,foi they have motives and arguments to
move them as well as others , but that is not all,
there is a proclivitie planted in them, that makes
them obedient to their head Chrift lefus. Confider
thole words, ^om. 6. 13. wherefore give up pur
members as treafo?is of Righteoufnefie mtoGed^hat is,
fo foone as a man is dead to fin and made alive to
Chrift, confider now you are made members of
another body, have another head, and therefore as
the members are obedient to the head, and ready
to doe what ever that will have them doc : fo bee
you ready to doe what ever Chrift commands/ As
when the head would have a thing done,the mem- 1
bers doe it willingly without any relu&ancy, con-
fider whether thy obedience be of that nature :
other men are drawne to it by outward motives
from the force of arguments and reafons, but they
want this inward propenfnefle to bee guided
by Chrift, as the members are guided by the
head.
Laftly confider whether thou feeke thy felf or
the good and advantage of others . For look what
being a man hath , what ftate or condition in the
Church, what frame of fpirit within, fuch are his
defires : fo long as a man is not a member, but a-
lone, fo long he feekes the perfection of himfelfe,
as alone ; but being a member, he feekes his good
as he is a fellow member with the reft ; his condi-
tion is altered 3 there comes another fpirit into him
that gives him the difpofition of a member: and
the well being of a members nottobealone,but
to
The Qburches Carriage. ip
to be knit to the other membersjand to be knit to-
gether with them to the head.
The Chara&ers of a member are, firft to be fo-
ciable, it is not the property of a member to bee
alone, if thou be knit unto Chrifl^ thou canft not
tvjtnt fellowfhipwith Chriftians, with the mem'
bers of Chrift . As a member of the body, if there
beanydifjoynruremade,itfeekstobe knit again,
fo every one that is a member, cannot endure to
want the fellowfhip of Chrift; ifa cloud comebe-
twixt Chrift and him, hce cannot reft till hee bee
made one with him againe, or of the reft of the
Saints, which are his fellow members.
Secondly another difpofition of a member is to
be ufeful and femceable to the bodie and the reft
of the members,as the hand, the eye, and the eare,
in its place. So it is with ever yonethatis a mem*
ber of this body, whereas before he fought him-
felfc, and confidered what did redownd to him-
felfe, what profit or credit, now the cafe is alte-
red and his thoughts are , how fhall I doe any
thing which may glorifie my head and advantage
my fellow members ? how fball I bee ufefull to
God and man?
laftlya member is companionate, hath a fel-
low-feeling of what befals any of the reft of the
members ,- it weepes with them that weepe &c.
that is, it ufeth to be affe&ed with the good or
with the evill, that coricerne the body of the
Church or any member of it, and this is a natural
difpofition that followes the nature of all mem-
bers, and the Spirit that is in them. As Saint
Paul
%x The Churches Carriage.
\ P<xw/fayes who is offended, and I burne not with j
griefe and forrow for it? Ifcelc twinges when o.
thers are hurt. Confider how thou art aflfefted
with the cafe of the Church, whether thou find
bowels of companion in thee, and art able to take
| their caufe to hcart ; and is thy heart ftirred in thee,
accordingly as thou feeft it go well or ill with the
Church? If fo, thou haft the difpofitions of a
member, and then Chrift is thy head, and
all the proraifes made to the body of
Chrift, the Church belong to thee,
otherwife thou haft no inter-
eft in him.
m
pf, *^p, ^fc 4^ $&» <f^ <?&> sS
THE TABLE.
A
Acquaintance,
K Cquaintance with God,how
f\ it is gotten, part i, page
Affections.
Affections moderated by humilia-
tion, I ,p I
^Affections what, i , i *o
^Affect itns ("hew what is our ut-
moftend, I j 1 6*5
Affections of Gods children refift
fin, 1,216
Affections fubjecl: toChrift, a,
117
^Afflict, ^Afflictions.
God d$/#.f his owne people,
i ,3
Afflictions do not alway follow
fin, 1,6
Examples of Gods afflicting his
people, i,g
Not to thinke ftrange that God af-
flitls his children, l 3 ip
Goddowto^itf, i,2i
God fuftaines his people in affli*
cti$n y Ibid.
God brings his people thorow af-
fliction, *> 2 5
Afflictions needfull, i,2P
Difference of men in affliction,
Afflictions why fent of God,
Afflictions removed in due time,
Humiliation wrought by afflicti-
ons, i,8o !
To bee humble in afflictions s
1,123
To judge of our flate by the iflue
of afflictions, 1,288
In what cafe God afflicts his peo-
ple, I>2$>0
Apofiacie.
Apofiacie, the ground of it,
sAfbamed.
Men afbamed of the power of re-
ligion, i,5o
Kk
H-
Tl?e Table.
Affurance.
Affttrance not to bee weakned by
daily tailings, I,i22,26p
csfveid.
Afflictions fent not to be avoided,
Impediments that keepe trom
Chrtft, M 8
Church.
Comfort concerning the afflifti-
onsof the Church, 1,63
Choife, C^ 06 [ in &
C hoofing God the way to happi-
neffe, ^ 1,4a
Motives to choofe God a 1,43
148
Benefits.
COnfideration of the benefit s'\Go^cheoJeth iiis pcople :
by Chrift, what they ferve | See God.
for * ^37 I Ctmpafilon. ^
Bell. 1 God hath C&mpajfion of his peo
Subjection to Chair, be ft for U5,
2,115
Blafpheme.
God afflicts his people, that his
name bee not blafrhcmcd ,
to
Mdimtffe.
Boldnefe to go to Chrift, 2,2 2
D
C.
Calling,
lligence in our calling, a
pie in affliction. 1 ,20
Confejfton.
Confiefifilon of fin required in fail-
ing, 1,38
Confidence.
Confidence of good men fight a-
gainft iinne, 1,215
[cnfient.
Difference in mens confent , I,
aic
Cenfient in our marriage t j Chrifl ;
2,2,12
Confent, how it is wrought, 2, 2
O «/?»/■, what it is,
meanes to humble us , r- ■ ' 1 r
' ! Caution concerning our confit
Chrift.
Humiliation makes us cleave to
Chrift, i,88,9P
The Church married to Chrift ,
Motives to take Chrtft,
Benefits by Chrift,
2,23
V7
Errour in mens confient^ 2,1 <
Conftancie.
Cenfiancie cauied by humiliation
Conftancie in good duties, 1 , 1 1\
Confiancj in fighting agamft linne
1,2 1 5
Contempt
i> i ■ i ■!■■ i li
The Tables
Contempt*
V ant of feare a figne of contempt, end,
"ontenttnent wrought by humilia-
tion, 1,92
"ovenant renewed in fading, i ,
39
reeneffe of Gods covenant, i>i6i
How to know wee make God our
1,162
Sntuitj,
Enmity double, 2,69
Er"our.
Srrour, the caufe of it 9 2^3
Excellencf.
SxceUencj of Chrift, a motive to
take him, 1,26
D.
'Death.
nlnne at the laft brings forth
^ death > 1,285
Deferre.
dangerous to dejerre comming to
Chrift, 2,67
'Difcourage.
Sround not to bee difcouraged in
affli&ions, 1,32
Difficulty.
Difficult j of leaving fin , what it
mould teach us, l>22p
Difficulty of a Chriftian courfe ,
I 9 2gO
Difobedience.
Diftbedience to all others to obey
Chrift,, 2,112
E.
End.
AFfli&ion of Gods people tur-
ned to good in the end, \,
26
2nd of actions double, 1,1 5 8
To make God our cbiefe«i</, Ibid.
F.
Face.
HVmiliation makes us feeke
Gods face, 1,87
To feeke Gods face, what, 1,
132
How to know wee ieeke Gods
face, 1,155
Benefit of feeking Gods face,
1,183
Faith.
Faith growes from humiliation
1,101
Faith what, 1,102
Impediments to faith, 1,268
Fafi.
Double performance of a fafi ,
i»3 8
Feare.
Feare, the nature of it, 1,7
Feare , the want of it provokes
God, 1,13
Feare oi the creature a fnare, 1,
m
Feare of God 3 how to bring our
hearts to it, I, 16
Feare, the object of it, 1 , 1 3 8 j
Kk 2 Feare \
The Table,
Feare m thofe that are out of 1 We are unable to guide our (elves,
Chrift, 2,25
Fellow/hip.
Fellowfhif of the Saints, 2 , 9 7
Forgivenejfe.
Means of conveying forgiven* ffe,
i,25o
Who excluded from the pronnle
of forgivenejfe, 1 , 2 6 3
Fromife of forgivenejfe brings
men to God, 1,273
How to bee per f waded of Gaels
readineffe to forgive fins, 1 ,374
Danger of refufing the prom lies
of forgiveneffe, l ^77
G.
Garment.
\ T\ TEdding^nwrn^what,
Glcry.
The wife the^/orjof the husband,
how, 1,55
Humble men give God glory % j ?
IX 3
Chriftians, how they are the glory
of Chrift, ;,i33
God.
To chufe the Lord for our God y 1,41
grace tobeftirred up a 1,248
To din e xv^ grace what 3 Ibid.
Quide,
Chrifr a guide, 2 ; go
How ChviH guides thofe that are
his, 2,1 ip
Neceflirie of Chrift to bee our
2,122
guiding double,
2,126
2,4 29
H.
Hard.
T Wo things make the law of
1 Q\m[\h*rd, 2,6o
Hatred*
Hatred of Cm, 1,195
Hatred of fin what, 1 , ip6
drift the Head. of his Church, 2,
78
To chufe Chrift for our Head,!,
91
Heart.
Godfathions the heart of his peo-
ple in afflictions, 1,23
Heart to bee kept in good temper,
14°
Hardnefie of heart y the caufe of it,
1,56
Searching the heart , a meanes to
humble us, I,n8
Turning to God with the whole
hearty 1,19 1
A Chnitian fights againft fin witr
his whole hearty 1,2 1 5
Godiofteneththe/^rf, 2,44
^ He/pe.
Promiles of Gods helps.
Holinejfe.
Holme ffe what,
Nature of holinejfe,
Double holineffe required,
1,153
Httmble
The Table
r.
Humble , Humiliation*
humble our felves after wee
have finned. i 53
; Humiliation double. Ibid, 134
Way to humiliation* 1 yj
Humiliation wrought by the Spi-
rit. 1 58
Without humiliation no mercy.
1 6*
RsctGkitof humiliation* \ 6j
*9 75
Humiliation what. 1 77 78
116 121
Ingredients in humiliation. % %%
DiftctenccofhuHiliation. 1 84
Two things accompanying humi-
liation* 1 89
Endeofhumiliatfon. j jp
Meanes of humiliation, 1 103
TheLord is mercifull to hchum-
bit. 1 in
Meanes to humble the heaic. 1
:lZ
How to know wee are humbled.
God reveales his fecrcts to the
humble. 1 \$6
God leaves fin in men to humble
them. x 240
All fins forgiven to the humble.
1 254
I.
Jealoufle*
Jealoufie what. 1 4
Idlenes,
fMenes^fm, 1 ipg
Illumination.
Illumination , in turning to God
1 i£»
Indeavour.
Indeavour zcccpicdofGod.x 56
Inconpderat'ton %
Inconfideration hinders men from
comming to Chrift. 2 53
Influence.
To draw influence from Chrift.
2*5
,7^>what» x 43
Judgement.
Judgements caufed by the finnes
ofthe Saints, i 11
Judgements of God ofthwe (arts.
Calamities removed in ?#<&<?-
«#*#. , 1 287
Juflice*
Juftice of God in forgiving fin.
I 2jp
L.
Humiliation wrought by thtlaw*
JLrfwwhat. *W.
Ufeofprcachingthe/<*n>. 1 254
Libertte.
Libertie in fin hurtfull. 2 32
We/*/* nothing by fubje6tion to
Chrift. 2 *4
Lord.
When our obedience is to the
Lord. a no
Klc 3 £oz/g
\
The Table*
Love. Not to forget God in the mid-
God affli£s his people becawfi he deft of his mercies, i t j 2
loves them. I 4 Might;
Love makes a man humble, i 54 To doe Gods worke with allow
I Humiliation makes us love God. might. 1 166
\ 1 pi ^Mtnd.
\hove increafedby humiliation. Law ofthe«*/W> vvhat. 1 20$
Luffing
HO2.1
Lufiing again!* fin in threregene- 1 mraet*
Miracle.
Thaoffers ofmercy confirmed!
rate.
1 211
Moderate.
God Moderates the afflictions hi
his people. 1 21*
Mourning'
Gonfequtnts of our marriage y^^r^^forfnnewhenitigef-
M
^Marriage
feftuaiL
I X\%
with Chrift. 2 6
How to know wc are • married to | N.
Chrift. 2 7 Afa»*.
iMeafurei- , The Lo<fe »^iw called upon
To be afflicted in mea[w9> what, ! his people. 1 47
1 22
LMeanes.
Ukfeaxes limitted by the end.
1 163
LMembers.
How to know wee are Chrifts
members. 2 137
Law of the members } what.
1 £-26
Characters of Members oi'
CbriftY 2 140
Humiliation makes men- feeke
(JWercj. 1 7-0
Humiliation makes men give
GodthepraifeofhisawTr?. 1
74*
Not tc pollute Gods »^w<?, 1 55
Nature.
Sin agreeable to our nature. 1
Nearenejfe.
OmnearenestoGod. 1 Jl
Necejfitie.
Neotjfitywz have of Chrift* 2 2 :
need.
God afflicts us no more ther
needs. 2 25
Negligently.
To doe Gods worke negligently
_ what. 1 167
(X
Obedience.
Exhortation to obedience. 1 4$
Obe-
The Table.
'Perfecutim.
God a refuge in perfection.
bedlencchom humiliation i 76
ii4
nth miobedience goc together*
2 100
'riallofour eftate from our obe-
dience* 2 1 03
Obedience univcriail required.
2 107
obedience conttznr. 2 129
Obedtence io Chrift, the manner j Subjeftion to Chrift )?/^/^/-
1
184
L
of it. 2 139
Observation.
bfervAtion of the manner of fins
fighting. 1 250
Offend.
eemuftcometo God though
we have 0^^/ him, 1 3^
Omtjfmn.
Sinscfomiffion. 1 202
Ordinance/.
The end of Gods Ordinances.
1 2*1
Opinion .
Whitopinion to have ©four felves*
1 155 156
ft
Who beleeve not the offer of
pardon.' 2 39
Tanfow offered to all. 2 43
Tardon taken out, what. 245
The time of offering);* r*fo». 2
47
Peace-
Subje&ionto Chriit btmgLpeacc.
2 8^> p2
Perfon-
Per [on of Chrift muftfirft be loo-
ked to. 2 21
Uleafant.
Sinne hard to be Ieftbecaufe it is
p lea fan t. 1 224
2
88
/>r*^r.
JV*/<?r a meanes to get the feare
otGod, 1 16
God fits his people toprayer-i 2 3
Humiliation makes a man pray .
1 87
Want of prayer caufeth want of
affurance. 1 270
Priefls.
Humiliation makes us Priefls to
God. 1 76
Prefent.
Presenting fins paft , a meanes to
humble men. 1 10^130
God prefent with them that feek
his face. 1 183
Men thinke their prefent condi-
tion unalterable. 1 292
Want of prefent comforts keep
men from Chrift. 2 61
WhatChriftians enjoy by Chrift
for the prefenn 2 6±
Pride.
Pride caufe of difobedienct; 1
72
TV*.
The Table.
Profejfwn
Outward profefiion required
i
*Promtfe.
Promt fe of mercy to whom made.
i ii*
Promifis not to be applyed with-
out humiliation. i i Z l
Intereft in the frmifes by tur-
ning from eviliwayes, i 186
Promifis part of our riches by
Chrift. * i*
Profit.
Obedience to Chrift for our pro-
fit. 2 79 S7
Power.
Power againft fin in the regene-
rate. 1 213
Power of Chrift , in mortifying
ourfinnes. 1 235
'Purpofe.
Good purpofes alone inefficient.
1 222
Ground of good purpofes in car-
nail men, 1 223
Where purpofes are fincfre,God
gives ability. 2 47
Reafins> Reafonings.
' Reafins to rurne from fin. 1 24*
; Falfe rea finings to be avoided* 1
107
Rebellion*
Rebellion muft be Jefc of them
that come in to Chrift. 24*
Reconciliation.
To be fought in falling. 1
Reftfng
39
Danger in refufing Chrift. * 34
Thcgreateftfin to refitfi Chrift.
MS
Repentance.
Repentance cures afflictions. 1 2 3
Repentance >what fhonldleadns
to it- 1 $7
A&uall repentance for the fins of
Gods children. 1 271
Difference inthe relapfeso£[xit
godly* and the wicked. 1 i;f
202 205
Refiftmg.
Difference iii the refilling finne
I 214
Refifiing of finne in the wicked
1 a*
Reward.
What ufe we may make of pro
mifeof reward. 1 ijj
Righteoufnet.
%lghtcoufnesoi Chrift not value
by unhumbled men* 1 7:
S.
Sacrifice.
No Sacrifice accepted without
humiliation. 1 7:
San&ified) Santlificatton.
God will be fantTified in thofi
that draw near e him. i<
Humiliation frr fanttificatiot,
1 io<
Mean*
The Table.
1,246
of his
1,90
MO
I canes of fantltfication.
Saviour,
hrift is the Saviour
Church,
Selfe 3 felves.
lot to ferve our felves,
.ow a man may feeke and ferve
himfe/fe, 1,143,14$ 160
iiThy we inould leek God and not
our fe foes, 1,1^8
Scripture,
rudyingthe Scripture a means to
humble us, 1 ,106
Senfe.
"en[e of fin neceflary, 1 ,p 8
Service.
iomfort in Chrifts fervice % \ ,66
Severity.
ids feverity to wicked men,
Iji8
Sinne.
Sin great,how, I , 1 04 j
&» forlaken differently, x, 206
57# a ground of forfaking it, 1 ,208
Sin how taken away, 1,271
All calamities from (in, 1,279
To fee ./?# in afflictions, 1,281
Sin, to fee it in its colours, I,
282,
Sin y none to be allowed, 2,55
Sclfe-leve.
Motives in Scripture from felfe- j
'w, 1,143 !
Difference of felfe~!ove 9 1,147
Sinners.
The greateR Jfo/wj may come to
Chart, 2,40,51
Small.
Small fmnes refilled by the godly,
1,217
Sorrow,
Scrroiv double.
91
\io\tnt ferrow not alway necefia
ne3 i,P4
Greamene of fprrow, the ground
of it, 1^6
Sorrow ra.ult abide in the hear^
I,IOtf
i/>/>*> of God dvvels in the hum-
ble, 1.76
Humiliation wrought by the Spi-
rit, 1 , 8o, i op
Witneffeof the Spirit, 2,9, 10
Degrees of the witneffe of the
Spirit, 2,11
The work of the Spirit in us, 2,1 8
Spring.
Spring of fin in ournature^ l^J
Striving.
^m^j^againillinj 1^241
Sincerity.
Sincerity required in-the covenant
of grace, 3,52
Trial! of fwceritie> *>i Q 4
SubjeBion.
What kind ot jub'yttton we give
toChnft, ' 2,u
Sub'jtQion to Chrift required, 2, j6
Subjetlion what, 2,82
Motives to fubjetliott, 2^05
Tnallofour {ubjeUion,?. ,99 ,107
Exercife of grace brings Jufya-
c»> 2,118
The Table.
Sufi
cr.
| V*clfAnneJfe,
1,201
Thole tint take "thrift muft beel V*ii*.
content to fujfer, 3,57! Vnion with Chnit by marriage,
Stubbornness.
Stubbornnejfe againft God dange-
rous, *, 1 3 1
1,1*9
JPW, the nature of it,
W.
O d hm/^j among his people,
M
How farre the Saints arc #4jW 3
Evill »*;« not left without hu-
miliation, 1,71
Wicked.
Men aftiamed of religion before
T.
Time.
D Anger to neglecl: the time of
pardon, 2,48,5©
Truth.
Truth of God ingaged to forgive
i1nne 3 1^ 256
Turne.
Turning to God how knowne ,
1,187
Motives to turne to God, 1,188
Manner of turning to God,'i , ip 1
Effejtsof W»* toGod, 1,194] '"ttewicked,
No duty accepted without turmng] Defcri rion oi „ kkf d mm , i.aAj
toGod 1,219 wifi,Wifiomc.
Turing from evill wayes dim- GodoneIy ^j, 2>1 ij
01 r • c lAi -H Wifdtme of God helpes to believe
Rules of wrw^ from our evill thepromi f Wj x ^%
wayes, 1,232 AH^^fromChrift, 1,194
Mcanesof tttrntng, 1,34? J ^^
Double way of turning the heart [ chrift hath iven his vord t0K .
ceive finners, 2,41
Z.
Zeale.
Z Bale not onelywanting,bui
difgraced, M *
FINIS.
from finne, 1,24?
V.
tSaike.
THe Lord doth nothing in
vsine, 1,288
Vertues.
Definition of morall vertues ,2 ,$y
Viclory.
Viclory over finne in the godly, 1 , j
2 3 8
Perlegi has Condones, dignafq 5 judico
qux typis mandentur.
Tbo. Weekes, ^ (P. £/>//c. Lm<*.
£*p. dome/l.
Part i. page inline xo.for to them and,read then,p.4' I ip.howy
r. that.l.ior. not flackcn, p.6 l.i^chcfe, r. there p. 78 Lift, wan-
ting, r. wounding, p. 90,1. ij, drive, r. thrive, p. 91 1 »f,leafe,r.
fenle, p 104 1. < . me, r one, p. 1 1 8 1 3 o, r.not ftirred 3 p. 1 3 6 1- 8,nny,
r. many,p 146I. i2.againe, r. a gainer, p. »i61. 2f, cvill,r. will,
p.H3>l3>bring, r.being, p.x87,l.i. acquaintance,^ acquittance.
Part &.. p.61. l.io, the., r. there, l.i i, thou, r. though, p. 64 1. 26,
t.credite,p.8d l.io, from, r.for.
t .f^m,^*****^***
li I I lW
"I
THE
SAINTS
QVALIFICATION:
! A TREATISE
I. Of H u m i l i a t 1.0 n, in Tenne Sermons.
I II. Of S a n c t i f t c a t i o n, in nine Sermons.
l^HEREVNTO IS ADDED A
Treatife of Communion y?itb Cbrift in the
Sacrament, in three Sermons*
.Preached^
By the late faithfall and worthy Minifter of
IES VS^XJHRIS T,
Iohn Presto n,
>o&or in Divinity, Chaplaine in O rcinary to his Majeftie,
Matter of Emanuel CoHedge in Cambridge, and fometime
Preacher of Lincolnes Inne.
The third Edition corre&ed.
•| Whtnmen are cast downejben thoufbalifay, there is Uftingup : andhefballfave
the humble gerf en i lob zz.i^.
j Caft away from you all your tranfguftens, whereby ye have tranfgreffed, and ma\e
' ym a new heart, and a newjpirit, &c . fizek. 18.51.
• fie that eats my flejh anddrin^es my blond, dmlletb in me and I in h'm>loh,6. 56.
!
LONDON,
Printed by R S. for N. Bourne, and are to be fold by W. Mope at the Vnicorne
ncere to the Royal 1 Exchange. 1637.
i
I
i
i
*
*
$
T«jft^^^?»^||l*«tgL , ®^..^«»^i^^#.'i|*«8»
»
LLVSTRISSIMO, NOBILISSIMO VIRO,
Philippo, Pembrochu,
ET
MONTISGOMERICI COMITI,
ARONIHERBERT DE CARDIFFE
T SHERLAND, ORDINIS GARTERII
QVITI, REGI^ DOMVS CAMERARIO,
REGIiE MAIESTATI
A SECRETIORIBVS CO NSlLIIS,&c.
TRIPLICEM HVNC
o h a n n i s Presto ni, S S. THEO-
LOGIZE DOCT. COLLEG. Immanublis
NVPER MAGIST. ET REGIME
MAIEST. A SACRIS, TRACTATVM,
Humiliations,
Nova Creatura,
Preparation e Ad Sacra m
S Y n a x i n .
IN OTVOTISSIM.E, TAMAVTHORIS, QVAM
IPSORVM OBSERVANTI.E TESTIMONIVM,
L.M.D.D.D.
Richardus Sibs.
Iohanncs Davenport.
S3
Db
TO THE CHRISTIAN
READER.
H E good acceptance, the Sermons $fthk wer-
\ thy man b Ave found among fl well difpofid
Chriftians , hath made us the willinger to
) give way toth&pHblijhwgofthefe, as com.
hmingfrom the fame Author \ The good they
ay thus doe, pr evades more for the fending of them forth,
wanfome imperfeftions (that uf tally accompany the taking
7 f other mens f pee ches) may doe tofiipprcjfethem. Some-
thing may well be yeelded to publike good inthings not alto-
gether fo as we wijb . They are inforccd upon none tbatfaall
except again ft them, they may either readc or refafe them
at their p'eafure. The argument of them is fuch as may
draw the more regard, being of matters oj necejfary and
perpetual! ufe.
For Humiliation a we never fo deeply fee into the grounds
of it, (finfulneffe of nature, and life) or, fi fane as we fee,
looke upon it with that eye of deteftation wefiould, and
therfore a holy heart defiretb (III further light to be brought
in, to difcover whatfoever may hinder communion with
God, Jhd is glad when (in is made loathfome unto it, as be*
ing its greateft enemy, that doth more hurt than all the
world befides, and the only thing that divides betweene our
chief eft good, and u*. As this humiliation increafeth, fo in
the like proportion all other graces increafe : for the more
we are emptied of our [elves, the more we are filled with the
fulneffe of Cod. The defects of this appeare, in the whole
frame
a A Trea-i
tife.
:T;The Tabic of the Texts of Scripture,
Matthew.
John. 1
Chap.vgT.pArt.pAg.
iCor.
Chafr&er.part.ptg.
ChAp.vtr.ptrt.fiag.
9 1 88
Chap.vtr pm.pa
IQ I 04
3 f^
1 128
I 21 3 51
20 I 96
4 IO 2 4$2
1 134
23 2 k
6 22 I 122
14 3 5 2 °
14 1 120
1 M -.i i\
7 6 1 177
18 J 8 j
151 104
3 % 2 2 4 ;
11 30 *t;m>
32 2 462
1 167
18 2 J
22 4 14^
5 545
. 5 39 1 i 68
16 2 318
2 3'
6 l 7 j 547
3 l8 l 29
4 2 1 ,<
23 26 1 196
51 2 454
5 * 3 5$i
4 1 ;
2. 362 !
3 501
10 1 84
20 2 ,
j.
: & 1$ 2 310
! IO JO 2 460
16 1 J J 17
16 z.447-
fh 3 501
3 503
6 22 287
9 1 382-
5. 4 j- 5
i6 ; 2 .j
54 3 519
Aft 3 5i7
17 3 5
8 32 1 156
21 2. 294
6 9 1 1
36 3 605
7 9 * 3 3
8 10. 1. j
11 4 2 381
1,3 i 87
10 4 x ,
iufcc '
x 4 21 2 293
1 3 1 38
22 1
*5 3 2 300
2.1 2 4,2
12 9 1 ',
I 7? 2 |OJ
5 2 4^3
M l 74
GaUth.
74 2 445
3- 539
8 - 7 r 43
1 8 3 4 1
3 534
16 8 1 8
9 2 287
2' 8' 2 ; 4
75 1 20
2 292
AcV.
a. 37 1 73
1 210
53 1 200
91 88
7 51-; 5. 1 24
17 30 1 86
2.0 21 2 320
28 1 27^
22 13 2 303
24 5 1 7
3t5 2 3 8i
3 4,5 2 2
j 79' I 21
'id io 2 444
12 '2 j 2 4 j»
\ * 538
if 1 1 135
2,2 1 9 5
1 107
3 512
ii. 1 2 354
8 1 194
22 1
24 T -
ir 2 2 2
17 1 14
i& \6 1 15
24 45. 2351
2 416
Ioha«,
1 f ' I 121
11 1 268
14 17 3 US
xCor.
2 1 2 415
, 18 2 455
22 2 4 8 °
3 i
6 2 3
3M H
Ephcf.
1 *3 3 5
jfebfttftty
2,6 l8 a 3*3
3 542
5 2 1 ^2
7 2 35*
^; 3 5
19 2 3
| ir 3 fio
. JL\ 2 28o
28 2 300
Romans.
_2„ia 2 4
3 8 3 5
. :i 493
1 21 j 26
19 3 5
3^ 3 2, 3I9
i 1 ,280
• !< * 3 8
j i3 2 310
20 1 127 •
3* * 83
* J ' 1 120
1 j 73
^ ? 2 462
11 25 2 301
** 3 2 352
4.22 * 3
S 6 1 1
i* 2 3
3 5
3^ 1 3
1 126
5 iioj
8 1.13*
16 22 I JO
S +97 1
Philip.
2 15 11,
1 1
,
?hi»
alledged in the following Treatifes.
..
phiitp.
Hebr.
1 Pec.
Revel.
'■ (f.vcr.part.fag.
Cbap.ver.patt.pdg:
Chap. ver. part. pag.
Cbap.ver.part.pag.
9 I 102
2 14 3 514
I
14 2 295
1 j 3 6*0*
10 2 309
6 13 2 302
3
13 1 i 97
241 263
\ 6 1 191
17 3 488
4
4 1 M3
6 1 z6$
13 2 453
9 14 2 300
7 3 $*°
Coloi.
2 321
a Pet.
9 z 4* 8
! 4 1 1 246
1 Theffal.
3 4*7
10 2J I 69
1
4 * 347
2 363
9 1 122
3 53*
ix 3 520
1 3 2 289
26 I 89
20 1 106
a Thcffal.
34 t 223
2,
3 1 254
5 i 204
3 * 3 5*2
• 10 1 123
| 1 Timoth.
tl 27 I 248
12 ? I 50
3
16 i 284
18 * n 8
13 1 *7
28 2 603
ilofc,.
67 3 514
'J 14 1 198
12 1 3 553
j 22 1 194
lam.
1 14 i 253
10 2 347
2
16 2 347
2 2 315
3 537
1 * Timoth.
FINIS.
19 3 fi?
16 1 161
9 * 373
20 1 78
21 3 U9
18 2 384
2? 1 222
Titus.
2* 1 50
26 2 337
f
23 I 72
19 2 387
W
x6 1 59
2 10 1 98
20 2 337
12 2 43*,
2 470
*»<■
1 44
1 84
14 1 18
1 268
3 3 1 66
Iudc.
W
9 1 137
4 9 ■ l *4
14 1 143
tfgfe..
' *'$&£*& 3§£ *W> W' '4^p
rmmn »wi «wi ra^so /rin.^ r.-*c.-JM\ «>i»i-Mr<n
4^fc cf^ <t%%» 3Wv tf^ 4WV
* ftfSft'wi fifiMAitfwaGga /vr^i-j-j r.f&ivirsy
Ijfc &gb it\^ tfy^ 3Bfc <?^ "^^
BRIEFE COLLECTIONOFTHE
principall Heads in the enfuing Treacifes,
Tart, i.
£<>#. I.
^V initiation mult goe before
fufiification, Pag. 6.
o things in Humiliation, 8
e
&/: i.
i reference to fufiification, I a
Reaf.2.
\ reference to SanBification^ 1 3
labour for Humiliatien, 1 7
ive belpes to Humiliation, 2 4
'he beft men theuld labour to be
Humbled, 37
Dotl. 2. .
The nature of man is full of all
Vnrighteoufnefe, and Vngod-
linejfe, jj
Mans nature evidenced to be fo
by the Z^ 3 2
Originall Sinne, 3 7
The corruption of the Vnderfian-
ding, in five things, 4 o
The corruption of the JT/7/ in
foure things, 45
The corruption of the Memory, m
two things, 49
The corruption of the Confcience,
inthreea&sofit, 51
The corruption of the Senfitive
appetite, 54
The corruption of the Affettions,^
is
A&uall Sinnes, 64
Mans Nature (hewed to be cor-
rupt bytheruleoftheGoipen,
Vfil.
The ignorance of thofe that know
not the corruption of Nature,
73
Vfe 2.
To labour to prize Chrift the
more, 75
A Vfe l.
The Tabic
Oar Sinfulneffe mould drive us to
Chrift, 77
Circumftances aggravating Sin,
Excufes of «S7#»<?, 9 3
Helpcs againft thofe Excu/es 7 100
There is a revelation of wrath
againft ail Vnrighteoufheffeot
men, 103
Yfe I.
To teach us what Sin is,
1 ©9
a anrf not in the Kingdome ofGe c
in three tilings, \y t
How far re men Vnconverteimx
go, (hewed in five things, i^<
How farre they come fbort > mfi V(
things, 14
We I-
Moil fin out of love co Sin r ij
The danger of difobeying t)
Truth, 1 ^
To give the Truth leave to rui
To labour for a«SV#/<? of G o d s
wrath, no
To makeus go t6 Cfo-^, 1 1 2
2>*#. 4.
Al men before regeneration with-
hold the Truth in unrighteouf-
v nefle, II( 5
The greatnefle of this Sin in three
things, 325
Vfci
To Humble us,
118
*T* 2.
The mifery of men that are neare
The 7VwA or Law of every ma
judgement is^ made manit
by God, k
Vfei.
The greatnefle of mens fin agai:
this Truthy 1
MA*
To be thankefiill for the Tru
1
To doe nothing contrary to I
7V#/£, 1 )
To expeS happinefle ormifte
The Table.
,s we obferve or negleft this
frHtb, 197
Do8. 6.
(j>d hath revealed ib much to eve-
y man as makes him lnexcu~
able, loi
Ictufcs that men frame to them-
jelves, 203
Vfe IT
1> juftifiefo^ and to blame our
Vfe 2.
1 > give £<?</ the glory of hi? long-
furfering. 218
The Contents oftbeSer-
aon before the Commons
Houfc of Parlument.
\ ^Afltn^rntctSzxy t 230
Fafi defined, 230
1 'ef eels in Fafting, 231
DoU. 1.
*>d only doth GoofendFvill,
oure ConviUions to demon-
strate it, 236
i?^/. 1.
ilfe god were not God, 243
^m/; 2.
life the Creature ihould be G*^
m
Vfei.
To labour to fee god in hisgreat-
neffe, 246
To looke to God in all our bufi-
neffe* [v 249
T®fet ^^V&onworketojudgeof
thele things, 2j|
Z>*#. 2.
Sinne caufeth Wrath, 252
Gods ?rr*f& a treafure, in three
refpe&s, 253
vfi:
To fee Sinne in the effe&s of it,
How to prevent Gods Wrath ^
258
Zeals tumes away Wrath, 262
Vfei.
Not to difcourage thofe that bee
Zealous ■, 2^J
ty?2.
Foure convictions of our want of
Zeale^ 2^7
<Z)<?#. 4.
Want of Zeale makes Gods
A 2 jealoufie
The Table.
jealoufie grow ljottev,
DoB.<$.
Icaloufte for the mod part fliall
proceed to utter de(lru6tion, 278
Vfi.
Tblearne to Feare^ 279
277 I -3fc*£ &
All the meancs of Grace tend this
way, 30c
VfeU
To pray for San£bifUaiion\ 30c
Six encouragements to Prajfai
& 301
cm**:
P^rf 2.
Iufiification and Specification
areinfeparable, 285
How SanBification arifetfafrom
purification , 226
To efteeme SancHfication as high*
ly as luftifiMtiou, jij
The excellency of £r*tt,*
7^4/, 1 .
None faved by the fecond *Adam>
that are not borne of him, 2p 7
Reaf.i.
It is [the Will of God,
Rea/l $
f
Vfi*
To take heed of challenging Iufi
fication without SanUificatiot
Foure fignes of a New Cream*
32
New Creature what,
The Heart new framed,
The Qonverfation changed, 3 \
A new quality of Holineffeivk
fed, 34
2 pg OfdmanvAnt, 34
Mortification of the 0/^/ ;#<*#, 3 5
Where GWpardoneth heheale!
It is the end of our Inoraftino in- 1 ~ r™ e .' a \ • • > 1 rr ^
toChrift * JFirft, it Ikn^ with Gogs Hw
Rtaf.4. Secondly, with our Comfort, L
It is the end or Cbrifts comming, Thirdly, with Gods <5VmV<r, /
*pp
^ )• Z>*#.
Oirift is Prophet and -KVag where Thofe that are in Chriit have an<
he is a <Priefi 7 299 thexNature 7 %6
The Table.
I
Vfe t.
tot to Defer commingtoGod,
Vfe 2:
, Jot to content our iclves without
j antw^mr, $fi9
Vfe}.
fee that good Perfommcesbt
naturalltous, 37*
Vfe 4}
Co abhor our Old Nature and la-
bour for a change, 378
Vfe Si
totorcare <FW/*Vjg away, 381
Vfe*.
r'to bee difcouraged with the
ofanyD/tfj, 383
Vfe %
Change of Nature a ground of
comfort, ? 384
<Do£i.
We muft be New Creatures, 3 85
ConfeB.i.
We are redeemed from old c#-
ftmes, Ibid*
ConfeB. 2.
Not to wonder that the World
wonders at us, 387
Con fell;. 3.
To pull downe all that is old, 389
Confeft* 4,
Not to wonder at uneveanefle in
mens lives, 392
(fonfeB*$ y
To expeft a combat* , jp 7
Cotifefit.6,
Not to Wonder at tAukednefte
that wefindein die wayes of 1
God, 400
CenfeSi. 7.
To give God the praife of the
•changing of natures, 403
The %{ew Creature is Go* work
Foure arguments to prove it, /£.
Vfei.
To ihew our condition in Chrift
is better than in Adam, 412
' Vfe*.
God fetteth us not about an im-
poffible work?, 413
Vfei.
To make us love Chrift, lb,
Not to put offChrifts call, 414
Vfe$.
To fee with whom we have to do
in head j lg the Word, lb.
Vfe 6.
To give God the praife of any
good in us, 418
Vfei.
E#pe& not that Minifters come
A 3 with
The Table.
with excel lency oiwifdomeox
•words, 419
Vfe 8.
Obferve what the preaching of
the Word workcs on our hearts,
421
Ktft , in Chrift, and then ?&
Creatures, 4 2 ^
Dott.
T^be in £V//?, is die ground of
ill Salvation, 416
Firft, to increale Z^/00 with
Chrift in thofe tliat have it,43 l
Five helpes to do it, 43 2
Secondly to ieeke it, if it beyvan*
nng,
438
Five motives to feeke this Vnion,
440
Part. 3. Z>*#;
IN the Sacrament there is a com-
munication of the very 'Body
and blond of Chrift, 4 74
Arguments againft '.Tranfubftan-
tiation^ 47 y
1 . There is no neceffity of it, 475
2. Nofojpbility.oi it, 47P
3*Itisagainil<5 , ^7? > 481
4, Againft Reafon, 482
5 , Againft JW* A, 483
6, Againft Scripture, 483
Sacrament of the Lords Supper, j 5 Apparel],
what, 48? J What this fpirituall cloathing is,
Condition of the £ovevant on ! 55 3
*-l -_—___ ' "^ end of the TabU.
Gods part, 48 5
Vfe u
To confirme our faith in the for-
giveneffe of fins, 488
Conditions of the Covenant re-
quired on our part, 493
Papifts object ion out of Ioh t 6. of
eating Chnfts flejb anfwered^oi
Vfez ,
To fee the greatneffe of Chrifts
Love to us, 506
And to h>v* him againe and ferve
him, 507
Two things to move us to come
into Chrift, 5I0
Firft, our mifery out of him, 5 ia
1 . We are fubjeil to D eath, 5 1 3
2 . To the feare or "Death, 514
$.ToHe%, + Ibii
SecondlyjOur Happinejfe by Chrift
SI*
Benefit by Chrift,
r We (hall have Life*
2 Our Debts (nail be payed, 5 25
3 We (hail have toy?,
4 We fhall have a Kingdome,} 3 3
which confifteth in
Liberty,
Plenty,
Peace,
glory,
Riches,
5 We (hall have a Feaft,
534
53*
537
545
Properties of fpirituall Foody 54$
I
•
THE FIRST
SERMON
WON
HVMILIATION.
Romans i. 18.
For the Terath of God is revealed from heaven
agamft all ungodlineffe and unrighteoufnejfe of
men, Tithich y>ith-hold<the Truth in unrighteouf-
neffe.
T is true, wee that are the
Minifters of the Gofpell
are to make ic our chicfe
bufineffe to preach Chili ;
indeed that is all in all. But
we may preach Chrijk long
enough to men, telling
them of Remiflion of fins,
and Iuftification, but they
will not hearken to us,bccaufe before they cancome
B to
Se rm.I
Comfort the
end of Scrip-
ture.
Mans nature full of ungodlinejfe.
to Chrijl they muft be humbled. It is true, our end is
Confolation, for that is indeed the end of the Scrip-
tures ; I fay, the end of the Scriptures is Confolatu
on, that through them you might have hope : andfois
it the end of this do&rineot Humiliation's, though
a purge,or lancing, are troublefome to the body ,yct
the end of thePhyfitianinufingthem is health, and
helpe- and without this courfe there is no helpe. And
for that caufc wc have fallen on this Tcxt,that it may
teach us to know our felves, and the need we ftand
in of Chrifi. You fliall finde thefc three to be the
three great parts of the Apoftolicall Ambaflage:
Firft, to humble men, to make them know what
need they ftand in of chrifi. Secondly ,to raife them
againe,to preach remiflion of fins. Thirdly ,to teach
the doctrine of San&ification . Thefc three, Humi.
liation, Iuftification,and San<Sification,arc the three
maine things wherein our condition to GodconG&s.
Therefore my intent is to goc thorow thefe three.
And wee will doe it briefly, beginning with this
Text which we have in hand. The occafion where-
of is this.
Paul tels the Romans that his intent was To com
to them : But what ihould he doe there i He would
preach the Gofpell: yea, but it was an ignominious
thing to be aChriftian, a thing that would expofc
him to much perfecution and fhame. It is no matter,
faith he, / am notajhamedof the Gofpell, for it is the
power of God to falvation. But how doth hee prove
that it is the power of Godxo falvation * We fee that
in the Gofpel the righteoufnejfe of God is revealed jhai
is, there is no way in the world for men to be iufti-
fied ?
1 Mans nature full of ungodlineffe.
5ed, to be counted righteous before God, but to have
l righteoufneffe revealed from heaven, even another
kinde of righteoufneffe than any man hath in him-
felfe ; a righteoufneffe of Chrifl,* righteoufneffe that
is to be imputed to men 5 and this, faith he, is revea-
led in the Gofpelk and therefore the Gofpell onely
is the power of Gedxo falvation. But here comesthe
rcat queftion ; Why is it necdfull that there fhould
e a new kinde of righteoufneffe revealed, a righte-
ufneffe wrought by another, and made ours onely
but by Imputation, faith he : It muft be fo, elfe no
flefli can be faved : Every man muft needs be con-
demned, for all men are unrighteous, every man is
full of all impiety and wickcdneffe 3 whichhc delivers
inthisvetfe; thence concluding that it is necdfull to
have the Gofpell revealed,f or that is it 3 thatrevealcs
the righteoufneffe of Chrift* A righteoufneffe of
Chrift, which is onely wrought by Chrift^ and will
onely ftand out before the judgement feat of Gad.
So that the end of the words is to convince men,
to fliew unto them that they have no righteoufneffe
of their owne, to affurc them, that if they ftand in
the condition they arc in by nature, they remainc in
condemnation ; for he that bcleeves not, is condem-
ned already: there needs no new condemnation • if
he have not the Son, the wrath of God abides on him.
So that the maine thing in thefe words is this af.
fertion, That mans nature is full of ungodlinejfe and
mrighteoufMfle.Tvto things are charged upon mans
nature, Firft, afulneffeofallkindeoffinnesagainft
God. Secondly, of allinjufticeandunrighteoufneffe
to men, one touching the firft Table, the other the
B 2 fecond.
3
Serm.L
Why we are
juftificd by the
righteoufnefTe
of another.
Iohn j. ntt.
Mans nature is
full of ungod-t
linefle and un-J
righteoufnefTe.}
Mans nature full of mgodlmejfe.
Se axi.lJ ^ econ d. Now\vhenhzk\<[^AtlHngedlinejfe r andall
— ' unrighteoufne/fe of men. The meaning is, That in
j mans nature there is all kinde of ungodlinefle, and
unrighteoufnefle of all iorts. And againe, that is to
be marked, unrighteoufnefieofmen:he fets it do
; in gcnerall,becaufe he fpeakes it of all men,nonecx-
*cepted,fo you mud take both in- Every man (none
excepted) is full of all unrightcoufnefTe, all impietie,
all parts of impietie, all kindes of unr ightcoufnefle
are found in him.
But how will this be proved i Hee proves it by
two Arguments, Firft,becaufc the wrath ef Cod k
revealed againji every man: and God being ajuft
Iudgc, his wrath would not be kindled againft men,
except there were j-uft caufe $ and that is one Argu.
menr. But how {hall wee know that G o d is angric
with men i faith hee, It is revealed from Heaven,
Whence three things may be noted. For thence you
may fee the evidence of his wrath, It is revealed.
And fecondly, the (urenefTc of it, it comes from
heaven, and G o d will be as good as his word . And
thirdly, the Terribknefle of ir, it is revealed from
heaven. For when Cod is iaid to fit in heaven, and u
: Uughthemtofcorne. And 2 Cor .6. to Jit in heaven, it
\ argues he doth things powerfully.
But you will aske, how is the wrath of GW re-
vealed from heaven i It is revealed by the light of
.nature. Every man hath fo much light in him, as to
know that hce defcrves wrath, and judgement, and
puniihment.
And partly it is revealed by the Scripture, and
partly by continuall experience 3 Go d is ever and
anon
Wrath of Cod
revealed how
Mans nature full of ungodlineffe.
•inon executing his wrath and judgement on finners.
And that is the firft Argument 1 .
The fecond Argument to prove their unrighte.
bufnefle, is, beczukiheyWith-hold the truth in un-
[•igbteoufntfl'e. And here is a fecret objection anfwe-
|:ed. For it may be obje&ed. There be many excel-
lent things in men,as your morall Philofophers,had
:hey not much light in their underftandings i Much
reSitudc in their lives i Did they not pra&ice many
morall vermes < That is all one, it will but encreafe
heir condemnation. It was God's worke to put fo
uchlight,fo many excellent things in them, which
ad they ufed as they fhould,and might, thofe Prin-
iples would have fhed themfelves into their whole
fouleandconverfation, but they imprifoned them,
(hutting them up within the walls of their Confci*
encc : men doe not ufe the light they have, nor im.
prove it, they doe not bring it out in their lives and
converfations, but with- bold it inunrighteoufntjfeSo
that in the words there are three points laid downe,
all which wil helpe exceedingly to humble us.Firft,
That wans nature is full of all impietie and unrighteouf
nejfe. The fecond is, The wrath $fCod will fur ely fall
on men for this. If finne went alone it would not fo
much amaze men,but when the wrath of Cod comes
too, accompanied with the fruits of his wrath, men
out of lelfe-love will bee moved therewith. The
third, That atithegoodin amanbefore his regeneration
ferves onely to helpe forward his condemnation.
But before I come to the handling of thefe points • |
one point we muft needs obferve out of the Method J
of the Apoftle.This that he faith here in few words,
»j ill
Se a m.I.
Se R.M.L
Dott.
Humiliation
muftgoc be-
fore Iuftifica-
tion.
Deur.8.2 3 ^.
How God
humbled the
Ifraelites.
Humiliation before luftification.
is amplified to the middie of the third Chapter. Al'
which time he fpendsinexpreffing particularly how
mans nature is full of impiety, and unrighteoufneiTe :
and w hen he hath done that,he urges juftification by
Chrift ; and after that he comes to San&ification.
Wherein the Apoftles Method is very oblerva.
ble; and therefore from his Method (before wee
come to the maine)we wil briefly deliver this point.
That Humiliation muft got before lu/ltf cation : You
may obferve it from the Method ufed. Men muft
fir ft be convinced of their impiety and unrighteouf.
neffe,bef ore they can befit to receivethcGofpel.As
the Phyfitians have their Method in curing, firftto
purge and cleanfe the body,aad then to give Cordi.
als : fo it is a rule in Divinity, you muft be humbled
before you can be juftified,or. Humiliation goes be-
fore Iuftification. Which may be gathered not on-
ly from this, but likewife from many other places.
You fhall find it is the courfe God takes every where
with men, and k is a very neceflary thing to bee
knowne • for by realon of the ignorance of this Me-
thod,men doe not take the right courfe,they goe not
the right way to Worke.Thfcis the caufe many con-
tinue ia the gallofb'ttterneffe y andin the bond of iniqm-
tie, they know hot the right way to come out. I lay,
you fhall finde in other places. Obferve 5 Dfttf.8.2 3 3.
You fhall finde there how GWdeales with his peo-
ple 5 he carries them throw the mldernejfe^nd to what
end? To humble them ^ and how doth Hee humble
them f Two wayes . Firft, by fhewing them the fin-
fulneffe'of their hearts, letting them know their re*
bcllionsandftartingsafide,when Helcd them along,
fzith
Humiliation before ItiTtification.
kith hcjhave carried thee thefe forty yeares in the rvil
krnejfejo humble thee and prove thee: All thy fin and
:orruption was there before,but thou kne weft it not.
But that is not enough:for if men faw never fo much
in in themfelves,yet ifthey haveabottometo ftand
}n, ifthey have health, and ftrength, they regard it
lot : therefore he addes further ,/ humbledtheejmade
■% hungry, and then I fed thee with Mannah • that
:hou mighteft fee thou hadft nothing without me.
And this I did, that when I bring thee into the good
Land, yc may know it was not for your owne righ-
teoufneffe 9 but for the Covenant I made with your Fa.
thers, Abraham, Ifaac andlacob. This is nothing but
a refemblance of the fame Go d doth now. Carry-
ing men thorow this world. He firft humbles them,
He lets them fall into fin, that they may know them-
felves, and withall affii&sthem, fufteringthem to
fall into other neceflities, that they may know what
they are,that they may fee their miferable condition
and that God brings them not to heaven for their
rightcoulncffe,but for his Covenants fake, with A-
braham and//44<r,that is,for his mercy fake in Chrift.
So Zechar. 12. and 1 3, Chap. You (hall finde firft
G^/powres on them the Spirit of compun<5tion,that
they (hall mournefor their finnes, as a man mourneth
for his only fon ; and when they are humbled, then
(and not before) / will open a fount aine toludahand
lerufalemforfin and for uneleanneffe 5 that is, it is (hut
before they be humbled, but when that is done, the
fountaineis opened. So you (hall fee Paul, when he
had to doe with Felix (a .place worth your marking)
ACis 24,25 . you (hall finde that when Felix and his
B 4 wife
Se R.M.L
Zed1.12.1j
8
Se rm.L
Two things in
Humiliation.
Iohn4 1 8,
Iohni*.?,
Humiliation before luftification.
wife Drufilla, a Ieweffe, called Paul before them,it is
faid, They heard him of the faith of Chrifl : But how
began he i He began, faith the Texc,with preaching
of Temperance, Righteoufneffe, and the lodgement to
come : He told Felix what Righteoufneffe,and what
Temperance the Law of God required, and likewife
theludgemcnttocome; forthofe twothingsmuft
be in Humiliation, An Endi&ment to fhew how^ar
(hort we be of the Righteoufneffe and Temperance
that the Law of (70*/rcquircs,and withall a pronoun-
cing of the Sentence, a declaration of the Iudgemem
to come. And this courfe made Felix to tremble.
So lohn the Baptijl, that came to prepare the mj
of the Lord, to make way for chrift : How did hee
make way < He came as with the Spirit and power
of Blias ; fo with much Terrour calling them a Ge-
neration of Vipers, told them of their miferable con-
dition, as much as he could,to humble them. And
that was the way to prepare them.
So when Chrifl went about to convert any, this
was His method,as in lohn 4. when He had thatdif-
courfe with the woman of Samaria, meeting her by ]
accident, firft He tels her of her fin • The man whom \
thou haft is not thy husband, thou bajt committed adul-
tery: whereby He amazed her, and made her looke
into her felfe; and then He tels her He was the Mef
fiah, and, that in Him there was hope. So He deales
with Nichodemus, Hee tells him hee wasflefh, that
all that was in him was nought, and not anything
good 5 and then Hee preaches the Gofpell telling
him, he mufl be borne againe. But of all places, you
(hall finde the cleared to be that in lohn 16. where
Chrijl
Humiliation before luWtfication.
fhriji promifes thac He would lend His Spirit into
u .he world, and three great workes the Spirit fbould
doe (which were wrought by the minifteryof the
ApofHes) he fhould Convince the world of time, and
of Right eon fneffe, and of Judgement. Fir ft, he faith of
Sinne, Becaufe the) have not beleeved in mt\ marke
that, there were many other finnes that the H o l y
G^h o s t convinced them of, but the contempt of
the Gofpell, the not taking of Chrift offered, that is
themainefinne. And the Holy Ghost fhall
convince men of this finne. AH the men of the world
cannot doe it. Wee may tell you long enough of
particular finnes, you have done thefe and thefe fins,
fwornc fuch oathes, defiled your felveswithfuch
abominations, and yet all will come to nothing • but
when the Spirit fets in, and makes a man fenfible of
finne, that workes to purpofe. Then it folio wes in
the method, He JI)aM convince the world ofrighteouf
nefle, becaufe lam rifen againe and gone to the Father :
he (hould teach that there is another RightcoufncfTe,
in me, by which you muft be juftified : when you fee
no righteoufneffe in your felves, then the H o l y
Ghost fhall fhew you the rightcoufacfle that I
have wrought. But how will this appeare t In that
I am dead and rifen againe, and gone to my Father,
whereby it is declared that I am righteous, that I
have overcome death, and fatisfied My Fathers Iu-
ftice. And then when that is done, be fhall convince
the world of Judgement, that is, of bolinefle,for fo the
word is there ufed, that is, when the Prince of this
world fhall be judged. Satan raigncs in the hearts of
men, in the children of difobedience, till they bee
juftified
S E R M.l.
Conviftion
the Spine.
by.
IO
Humiliation before luttification.
S e i^m.I
Gal 3. 24.
The I,aw a
Schoolc-ma-
iter, how.
Two things
keepe men
from corn-
m ino to Chrift
Vnbdeefe.
juftified and engrafted into Chrifl • but when they be
once juftified, then Chrifl (hall caft him out s you
fhall fee him tall like lightning out of the hearts ot
men : and this is that which was before prophefied,
He fhali bring forth judgement unto victory j thatis,He
(hallovcrcome the Prince of the world, take away
fin, and enable men to ferve Him in holineffe. And
this is the method youmuft oblerve in turning to
Cod y labour to be convinced of fmne 7 then of Right e*
onfntffty and then of lodgement.
And to (hew the nccefluie of this, take that one
place, Gal. 3 . 2 4 . a place you all know, The Lam mujl
be a Schook-mdjler to bring us to Ghrijl. No man li-
ving can come to Chrift ,till the Law be his Schoole-
mafter. Now how is the Law a Schoole-mafter <
It gives Icflons that wee cannot goe through with,
thereby is fuch a Re&itude required, as we arc not
able to reach, like the Schoole-mafters taske to the
Scholler, which hee is not able to performe, And is
therefore faine to goe to another to doe his exercife
for him. So the zWtels men, you muft be exaft-
ly holy, perf eft righteoulheffe muft run thorow the
whole courfe of your life : when we fee we cannot
doe it, it makes us run to Chrift, to have His rightc-
oufnetfe imputed to us-, fuch a neceflitie is there that
men be humbled.
Nosv that you may a little better underftand
this point, youmuft know that there are but. two
things that keepe men off fromcomming to Cbrifi.
One is uabeleefe, when they doe not beleeve that he
tstheMepahy or that they are to befaved by Him.
This was the great hindrance in the Apoftles time,
and
Humiliation before luHification.
and that is the tfafon that you have faith in the Mef
//^preffedfo much, tobekeve that that was Hec.
But that is not the thing to beeprefTcdfo much in
thefe Times . But, as you Tee in the old Teftament,
when the Prophets fpake to a Church to confirme it
in the truth, they doe not prcffe fo much to belecve
there is a God y and that He is One cW,and that a God
of Trutb,but to truft in G^and to make ufe of their
knowledge. Somuftwedoe. There is therefore
another thing that hinders from chrift, and that is,
Negligence : Men care not for chrift, they are not af-
fe&ed with Him ; and this is two-fold, Totall, or
Partiall: Totall is that which they were guilty of
that were bidden to the Feaft, and excufed them-
felves • one had bought a yoke of Oxetl,another had
married a wife, another had taken a Farme,and ther-
fore they could not come. They were perfwaded
there was a feaft of fadings provided, but they min-
ded other things, for they were not hungry, and
therefore cared not for it. And in this kinde the
greateft part of men, of your common Proteftants,
negled the Gofpell : Tell them of Remiffion of fins
and Iuftrfication,they minde it not. Secondly ,there
is a Partiall Aegle£tt And ft> mafty profefle Chrift,
doe many things for H-m,but regard Him not. And
in this thefecond and third Ground failed, the fe-
cond did much,but not fo farre regarded Him,as to
endure perfecution.The third did refpecft Him more,
but not fo af to forgbe thdr loftsf for Him, this is a
partiall negleft. And that that helpeth this double
neglect is Humiliation.
Now to give a Reafon or two of this jsoirit, and
fo
n
SER M.I.
2 Negligence
which is two-
fold.
I Totall.
2 PdrtiaB,
12
Humiliation before IuHi fication,
S E R.M.I
Two Reafons
of It.
Reafin I .
In reference to
[unification.
I
To acknow-
ledge His Iu-
ftice.
2
His Mercy.
fowee will makeufc of it, and come to the other
which is the maine, and that I moft intend. God wil
have it thus for thefe two Reafons :
Firft,with reference to our Iuftification s He will
juftific none till He hath brought him to acknow-
ledge both His Iufticeand His Mercy, He will have
men know what Hec doth to them, before He jufti-
fics them, and receives them to favour : I fay, Hee
will have a man acknowledge His Iuftice, that is,
confefle himfclfe to be a (inner, to be afhamed of his
finnes, to acknowledge himfelfe worthy to be de-
ftroyed. As in Ezek. $6. 25. there you (hall finde
how God juftifies men,and wajhes them with cleave
water from their finnes. Then when I doe this,when-
foever I (hall juftifie any man,thcn you (hall remem-
ber your deeds that were not good, and (hall ac-
knowledge your felves worthy to be deftroyed.C?^
will have His honour given Him, He will have men
know that it is not done for any thing in themfelves.
He will have the glory of His Iuftice and Rightcouf-
ncfle, and that is the fumme of the fourth verfc of
the one and fiftieth Pfalme, Againfi thee only have I
finned \ &c. that Thou might efi be jufiified when Thou
§e*kefi y andbe clear e when thou judgefl : that glory
may be given to God, and (hame taken to him-
felfe. This God will have done. As in the workc
of Redemption, His Iuftice and Mercie are both fa-
tisfied s fo in the application of it, in taking hold of
this Redemption, God will have a worke wrought,
wherein His Iuftice (hall be acknowledged. Second-
ly ,He will have His Mercy acknowledged , as Prin-
ces when they will make a condemned man be fen-
fiblc
Humiliation before IuHijicatio?i.
fibl: of their mercy, they will bring him to the ut-
termoft,they will bring his necke to the blocke 3 thcn
he will know that he was faved, he ftiall have more
fen ft of bis pardon. And fo G o d in the worke oi
Humiliation,humblcs a man exceedingly; and when
that is done, then He isfeene in the Mount. He is not
feene till men be in extremitie, that is. He will have
them on thci» knees, and fo be fenfible of that mer-
cie of His, which otherwlfe they would not prize.
The end of all is c£r//2,He will have Chrifi efteemed
andknowne- and this men will never doe till they
be throughly humbled.
Secondly, God will have it fo with reference to
San&ification, that is the fecond reafon,and that for
thefecaufes.
Firft, becaufe otherwife mens thoughts would
never bee drawne inward, men would never with-
draw themfclves from Covctoufnefle, and from re-
garding vanity $ but lulls of youth in them that bee
young,and bufineffeand correfpondencie in matters
of State, and one thing or other would take up the
mindes of them that be old, and would fo occupie
their thoughts, that we might fpeakc long enough,
but mens minds would goe after an hundred fe verall
vanities- as the Pfalmtft faith, God is not in all the
thoughts of a wicked man % before he be hurabled,that
is, God is not there to any purpofe,nor the things be-
longing to the kingdomc of G o D,but vanity is in
their thoughts, and that raifes fuch a Tumult and
noife within,that they attend not to what we fay,but j
loeke up the doores of their heart, that what we fay
can have no entrance. We fhal fee it in i Chr.^ .12.
when
S E R M.I
Reafin 2 .
Inference to
San edification.
To make men
reflect on
themfclves.
'4
Humiliation before Unification.
I when CMamffes had corrupted himfelfe with mon-
S E R mJ. „ ^ abominations there fet downe, the Lord fpake
to him, but he regarded knot, till he was humbled,
but when being led into captivitie and bound in fetters^
he was humbled, then hebefought G o b, who was
intreated of him. In the fifteenth of Luke you (hall
findc this phrafe,T£<r Prodigallfonne cam to himfelfe .
Ic is a Parable (hewing every mans naturall conditi-
on, hec was not himfelfe before, hee was a drunken
man,or a mad man • and that is the cafe of every man
before he be humbled, he is as a drunken man $ now
come and fpeake to a drunken man, as long as you
wil,he being in his drunkenneffe and madneffe heares
not : it is only this Humiliation that brings a man to
himfelfe- In 2 Chro.6^j. you (hall find this phrafe,
If they Jl) all turne with all their hearts in their capivL
tie, and repent for their tranjgreftons, then doe thou
heare in heaven, &c. I name it for the phrafe, if they
(hall turne with their hearr, which they will not doe
till they be humbled, till then they be bufied about
pleafurcs, or profits, or fomething elfe, but they
looke not into their hearts. The phrafe imports fo
much : fuppofe a man be inftant in fome fport and re-
creation, and one come and tell him inthemidftof
his fport, there is an Officer without ready to take
Simile. y° u an ^ carr y Y ou t0 prifon 5 fuch a meflage will
turne to his heart, and make him confidcr what hee
hath done, and what a miferable condition he is in :
fo when the Law comes it humbles a man, making
him to draw in his Thoughts, and to fee his mifcry ;
and when he is wounded with the fenfeofhis finncs,
and with the wrath of G o d, then, and not till then,
the
Humiliation before luHification.
the feet of them that bring glad tidings of Jalvation are
beautifulL
Likcwife Humiliation is neceffary for this caufe,
becaufe except men be throughly humbled,they wil
never take the Kingdom of Heaven by violence- and
they muft take it fo, elfe they (hall never have it:
now by the Kingdome of Heaven is meant the Go-
fpell 5 you know it is called the GofteUofthe King-
dome ', that is, righteoufnefle and grace therein revea-
led and offered. In Matth. 1 1 . 1 2 . and Luke 1 6. 1 6.
you (hall finde that from the time of lohn the Bay-
tift, The Kingdome of Heaven (uffered violence, and the
violent take it by force : The meaning is this, faith
Christ to them, we preach the Gofpell,fo did
lohn, with him it began to be preached • but deceive
not your felves, many think they take the kingdome
of Heaven, but you muft know there be two kindes
of taking ; tome are content to be ( aved, and to doe
many things as Herod did, and as the fecond and
third ground did, but this is a falfc taking, and de-
ceive not your felves thereby. There is another
kinde of taking, when a man takes this Kingdome
violently, and indeed none (hall have it,but after this
manaer. Now,what is it to take it violently ? When
a man takes a thing violently, he doth it with all his
might, hee puts all his ftrength to ir, hee doth it not
coldly, and (lightly, and overly, but with all his
might. So the meaning is this; The Kingdome of
Heaven is as if one were to come within a narrow
doore, which cannot be without difficultie,when he
puts to all his violence and flrength to doe it. Ac-
cording to the phrafe in Lu he, Since the time of lohn
the
SER M.I,
Elfe men take
not the King
dome with vio
Jence.
To take hea-
ven violently,
what.
■Hfr
l6
S E RM.I
Humiliation before Iutti ficatiw t
Ioy and love
mortifielufts.
the Baptiftttbeyprefle into the Kingdom of Heaven, .i.
with violence,as ft God fecmes to hold the Kingdom
of Heaven in His hand, that unleffe you pull ir 3 and
extort it from Him, as it were, you (hall never have
it : Now will any man doe thus till he be humbled <
Itisimpofliblehefhould. When a man is brought
into feare of his life, and is like to dye, the feare of
lofle of naturall life will make him worke any thing
with violence, much more then when a man fees
eternall death, that he (hall die for ever, will he take
the Kingdome of Heaven with violence, that is, hee
will not per forme duties in a flight manner, as if God
were beholden to him, not with that laxity in his
judgement of the truth, as hee conceives, nor with
that coldnefle in the dutie. Thofe that will be faved,
muft take falvation by force, which a man will ne-
ver doe till he be humbled. There is much profef-
fion, and many kindes of taking C h n 1 $ t in the
world, but the right taking is, when a man will be at
this coft, to part with all 5 to deny himfelfe perfedly,
and everyway, and take up his crone, and every
crofle, when his lofts are throughly mortified, and
this cannot be til he be humbled : For mark, nothing
mortifies but joy and love, that doth properly and
immediately mortifie- for no man will part with his
lufts,till he finde Christ fweeter than they, till
then he will never part with them in good earncft •
now Christ will never be fweer, till we have
found thebitterneffe of fin, till Go d hath fo preft
it on mens confeieoces, that they feele the weight
and burthen of it. And fo much for the rcafons
of it.
Now
-Humiliation before Iuttification.
Now the ufe of this is double : Firft, is this fo ne-
ceflary ? Then labour to fee your felfe humbled, if
ever you lookc to be faved and juftified, for though
God offers Salvation to all (as it is true none is ex-
cepted)yet heelookesto none with a gracious eye
to fave him indeed, but him that is pore and con-
trite in hearty and trembles at Hk Ward. And good
rcafon j for none elfe will looke after Hira ; thepoore
receive the Cofpett, and none elfe : When we preach
the Gofpell, it is like Cyrus his Proclamation, it
was a gcnerall Proclamation , that all that would
might got * out of % captivitie and build the Temple, but
faith the Text, onely they went, whofe heart the
Lord Jlirred up to goe $ others would not goe:
So when we preach, we offer Salvation to all men,
that is our Commiffion, CMarke 1 6. Goe and preach
to all Nations , that is, offer Grace and Salvation to
all men; but when it comes to the point, that men
muft goe out of their captivitie, and build a Temple
to Go d, they will not doe it, they will rather live
in captivitie ftill, becaufetheybenot humble. To
goe out of their finnes wherein they have beene cap.
tivated, a great while, and to build a Temple to
C h a i s t, that is, to make their hearts fit temples
for C h it i s t, to purge themfelves from allfkhi-
neffe offlejh and fpirit, to labour to walke in His
feare, tokaveall; eventhe beloved finnes,and tode-
light in the L o r d, in the Inner man,tbey will nor,
whatisthereafon* They are not yet humbled; and
therefore they cannot be faved. The lubite among*
the kwes may be a very fit rcfemblancc hereof and
for ought I know, may be fo intended, to referable
C the
17
S £ R M.l.
Vfe 1.
To labour f 01
humiliation.
Marke 16. 15.
Iufeile refem-
blancc or the
liberty in tbs "
GofpclL
.8
Ser M.l
Humiliation before luttification.
Dinger to de-
lay when God
cals.
EndofChritt:
comming.
Titus x. 14.
the glorious liberty in the times of the Gofpd.Now
the Iubilcwas this, All fervants Jhould then got free,
but if any would not, (as of them there were many)
then he was to be bored in the eare, and to be a perpetual
(ervant. So when we preach the Gofpdl* this is the
great Iubile, every man may be free, the.Son comes
to that end, and it is the end of the Truth to make
men free : The Son comes to deliver every man out
of the Gaole, if he will, but men will not be at liber,
tie, they will be fervants (till ; becaufe they were ne-
ver humbkdjthey never felt the heavinefle of Sarins
yoke, they were never wearied with fin ; for if they
wercfo, this would be acceptable newes, but it is
not fo. Now marke this by the W3y,* if a fervant
would not goe free, he (hould not afterwards beat
liberty to goeand ftay when he lift,but his eare.fhall
be bored, and he (hall be a perpctuall (ervant. So if
you deferrethis when you heare the Gofpell prea-
ched, and thinke I will not alway live in this condi-
tion, I will repent and come out of it, know, that
is not enough, God will not wait thy leafure, H
thou wilt not come out, take heed left God bore
thee in thee res, that is, never give thee an heart to
come out. Doe not fay, If it be fo ncceflary, I will
doe it hereafter : take heed that thy opportunities
bee not wholly taken from thee , and know that
Christ came into the world, not onely to take
awayfmne, for that was but a part of it: But what
was His bufineffe* Hee came like wife to p/trifieto
Himfclje a peculiar people jealous of goodtvorkes. If
men might runne out thcit age in fin,and Christ
forgive them in the end, when they pleafeto give
over
'
Humiliation before IuHification*
over finning, then Hce might have one of His ends
made good, which is to take away thy finnes, but
thou could ft not be a people zealous of good works,
neither could He have any fervicc of thee. But thou
muftknow, Christ hath hired thee for the
whole day, that is, all the Time of thy life. When
He went out in the morning to call in Labourers in-
to His Vineyard, they did not make anfwer. Wei],
we will come at noone, but when His pleafure is to
call, whether at one or two a clocke, that is His call,
but if Hee call thee in the morning, that is, if thou
have the Word preached, if He knockeat the doore
of thy hearr, and by His Spirit fuggeft many good
motions in thee to come home, if His will be rcvea-
led tofhee, it may bee thou mayeft not havefuch
an opportunitieagaine; that is His call- take heed
that thou defcrre it not, left fo His wrath fhouldbe
kindled againft thee . and woe unto thee,if His wrath
be kindled but a little • this is a thing not confidered.
In Eztkyi/k.'tjrThou remainejl inthj tpickedntjfe •
And why is that ft Be gives this reafon for it,/ would
htvc purged thee >and thou muldefl not be purged, there-
fore thou fbalt never be purged till my wrath light on
thee. That is, when God makes an offer, when the
powerfull Word founds in our eares 5 when He caB,
and we cannot deny His knocking at our doores,and
yet we will not come in • becaule then, and there at
that time, thou wouldft not be purged , therefore!
thou (halt never be purged, till God's wrath light
on thee* and therefore deferre it not,
But you will fay ( and that is a thing that leeprs
men off) I have done it already,and what need you
C 2 tO
*9
SER M.1
Ezck, h i j
Otfetit.
20
Humiliation before luttificat'm.
Ser.m.1
AnfWi
Whether Hu-
miliation be
true.
Counterfeit
Humiliation.
,i
to prefle this 1 1 hope I am not now to pradtife thefc
principles and rudiments, I hope I have done this
duty of Humiliation long agoc.
It is well if thou haft, but take heed thou deceive
not thy felfc in this cafe, than which there is not a
greater evill in the world, even to thinke % thou haft
done ir,when thou haft not. I will give thee one note
of it : Is it fuch an humiliation as hath brought thee
to Christ? To count Him the chiefeft good,
to ovcr-goc anything rather than Him, to ftand
out againftall perfections, rather than to forfakc
Him ; canft thou f orfake all Syrens, all lufts and
pleafurcs which allure thee t Art thou thus brought
home to Christ, tocftceme Him above
all things, that come what will come, hadft thou
an hundred lives to part with for Him , all were
nothing + Art thou thus brought home with Hu-
miliation, that thou wilt not let Christ goe
for any thing,neither luffes nor pleaf ures, nor temp-
tations on the right and left hand ft hen thou art come
home indeed • otherwife thou haft not taken Him
truely , neither art humble, for thou muft know
there is much counterfeit Humiliation , there bee
many light wounds that may trouble thee, but not
bring thee to the Phy fitian. God awakens finners,
but what kinde of awakening is it t With iuch awa.
kening that they fall afleepe againc. God may fend
many meffengers of wrath to knocke at the doorc of
their hearts, which perhaps difquiets and troubles
them a little, but they returne to their reft againe.
And this God may not onely doc outwardly, but
Hee may caft many lparkes of His difpleafurcinto
their
.
Luke i
**•
Humiliation before IuSiification. 21
their hearts, which may there lye glowing for a j 5 £ R M j
time, but they Iaft nor, they goe out in the end. And
this is the condition of mod men, therefore they
make many proffers, as if they would be faved, and
come to Chris T^and this they take for Humilia-
tion. But this is not the Humiliation that is requi-
red. When (j^meanes tofave a man, He will goe
thorow with the worke,and never give over till Hee
hath brought him home,caufing forrow to abide on
his heart. As it is cbrijl's office to give repentance
to men,and remiffion of fins 5 fo it is His office,Z,#£*
1 .7P. T$ guide mens feet into the way of Feace $ Now
when He will favc a man,He will fet it on fo,that his
heart (hall never be quiet till his feet be guided to the
way of peace. Others may have much Humiliation
at time of a Sacrament,or under fome great fickneffe
or crofTe, or in a good mood, or for apprehenfion of
fome Iudgement and wrath to come, but it is like a [True Humi
flafh of lightning that quickly vanishes ; but when
Cbrifi will humble a man, He fcts a Pillar of fire be-
fore him,that leads him along from time to time,tili '
he be brought home to chrijl. A fmall thing, when
(7&/haththefettingof iron, fliall worke, and never
give over working,till our hearts be qualified aright, ;
till we beleevcin chrifl, and embrace the Gofpell. !
Andfuch an Humiliation you muft have, elfe it is ;
nothing: Ifit be a right Humiliation, I fay, it will"
bring you home ; for you muft know this is the con-
dition of every man, they cannot abide the n ct, no j I Gofpdi a net.
man will came in if he canchufe. Now the Gofpel >■ simile.
is a net that catches men,and as in the taking of fi flics .
if they will take the fifh, they beat the fides of the -'
^^ C 3 River,
iation brings
home to
Chrift.
22
Se rm.I
Humiliation before Justification.
River, and will not fuffer them to reft in any corner,
for if they can findeany place to reft in,thcy will not
come into the net : So man hath many ftarting holes,
and faine would be quiet •, C$d humbles him a little,
but he gets in a nooke and there hides himfelfe, that
if Godbeat not the River thorow-out, that is, xiGod
doc not purfue a man, Jie will not be brought in. As
it was with them that fled to the Citie of refuge^you
know if one man killed another at unawares, if hee
could get into the Citie of Refuge, he were faf e ; but
were not hee purlued by the Avenger of blond, he
would not flie thither : if G$d ever give over purfu-
ing a man till he be juft at the Citie, He will ftcp a-
fide and not regard it -but when Cod (hall charge fin
upon the confeience, and purfue him, never giving
him reft,this brings him to the City of Refuge.This
is exemplified in the Prodigall fonne, fo long as hee
had any thing to fuftainc him,,while his goods laftcd
he never thought of going home to his father: when
he had fpent his goods,folong as he could get work,
or had any thing to doe, though he hired himfelfein
a very meane condition to kcepe the Swine, yet hee
i was well content • but in the end, when hee came to
hwzHtukes, his utmoft fliift, (and yet if hee could
have had husks, hee would not have come home)
when he had no (uftcnance, but muft needs perifli,
then he goes home. And indeed a man will never
goe home till hee have no bottomc to (land on, no-
thing to hold by, to fuftaine him - 3 when a man is no-
thing, is cut oft the Tree hee grew on before, and
fees that he muft now perifh eternally $ this is true
Humiliation. You that are to receive the Sacra-
ment
Humiliation before luflificdtion*
ment,whardo<: we therein, but offer Christto
you * we preach Christ in the Sacrament, He is
therein indeed offered more fenfibly : Now whar
have you to doc With Cbrift, if you are not humble t
Confider if this be not wrought in you- and remem
ber this, that wholoever comes to the Sacrament
without this Humiliation, that wants this broken-
nefle of heart, receives it unworthily, and provokes
God to wrath. The PofTe-over was to be eaten
with fowre herbes, and the raainebufincfle therein
was to remember the condition they were fet at li
bcrty from, to remember their bondage in -figypt,
and their mifries endured there ; for by that, they
fawthegreatntfle ci God's mercies. So one of the
maine bufinc fles you have to doe,is to confider your
fins, and bee humbled, to confider your miferabh
condition, and to think it not a light matter that you
.nay omit it. Confider but that one place, Levi*.
23.29. you fhall finde there that in the day of Ex.
piarion, in the day of Atonement, when they came
to offer facrifice, hee that on that day did nor affiid
his foule, he was to be cut off from his people. Yoti
have it two or three times repeated,/; is an ordinance,
and this is ftill put in. He that comes to make an At
onement, to be reconciled »and offer a Sacrifice, \&
member this ordinance for ever, me JhaS affliB his
(ode, and he that doth knot, (hall be cut off from his
people : Therefore you have occafion to make ufe of
it that are to receive, and not you ouely , for the Do.
dl 1 ine is generall, Whofoever doth net affltfi h'is foule,
be jhall never be reconciled, butfballbecut off from his
people.
C 4 But
Serm.L
P<i{Teover,whyj
eaten wnh
fowre hci be s.
Levit.13.i9.
J4
: SERM.I
Anftv.
Helps to hum
Wcandaffiift
the foule for
finne.
Ier 6.4.
Limes 4.9.
I
Be willing to
be humbled.
Humiliation before hfli fication.
Anfxv*
But you will fay, I (hould be willing to doe this,
but how (hal I be able to doe it < If Cod would hum-
ble mc,and fct it on, and convince me by His Spirit,
•it might be done, but how (hall I doe it my felfe f
I anfwer • Thou art to goe about it thy felfe ; It is
not for nothing that thofe words are ufed in loel z.
1 r: . Rend your hearts And not your garments « He fayes,
rend your hearts. And Ier\ 6.4. Flow np the fallow
ground of jour hearts^ that is, you (hall afflift your
foules : And Urn* 4 . 9 < Be affitfed,that is,fuffer your
felves to bee affii&cd for your felves, forrow and
weepe, tbatisthewaytocleanfeyou. Therefore a
man fhould goe about the worke himfelfe, that is,
take this refolution- Well, I fee I mud be humbled,
elfe I cannot on good grounds take Chrifi, for I (hall
not prize Him, therefore I will not give over labou-
ring of my heart till it be humbled. Suffer thy Iclfe
to be afflided,as if He (hould lay, Men are not wil-
ling to fuffer it -, if they doe hang their heads for a
day, they are quickely weary , outward bufineffe
comes,or pleafure commands,and the work growes
tedious. Therefore is that in loel 2. Santtifie* Fa{t,
that joh may rend your hearts ^ that is, fequefteryour
felves from all other bufineffes, from all other occa-
fions, fan&ifie aFaft, thatyee may have leafure to
doe it • if one Faft will not doc i% take another : Let
a man goe alone and rc(olve never to give over till it
be done, till he hath brought his heart to doe it,
When I have done this, what (hall I then doe >
Confider yourSnncs, lookebacke and confider
how many oathes you have fworne, how oft you
have broken the Sabbath, whether you have defiled
y° ur
Humiliation before lujlification.
«— — - — — —
your felves with fins of uncleannefle, how often you
have broken the CommandementS; looke on your
idlencfle, your omjfiions, your finfull filence, your
negleft of prayer and other duties. Goe overall par-
ticular fins,and their multitude will amaze you : Re.
member the fins you have committed twenty yeares
agoe, and take this rule withall, that thefe fins are
the fame now that they were, though not in-thy-ap-
prehenfion, that is,the wcakenefle of our nature • as
it is the weakneffe of our eye, wee cannot difecrne a
thing that is a great diftance from it, it is its weake-
nefle,that it cannot fee things as they are, but that
will feeme little or nothing which in it felfe is biggc.
So it is with the fins that wc have committed many
yeares agoe,we thinke them little,and paft,but know
that they are the fame in themfelves, and in God's
efteeme,as they were before, for he fees them as they
are : Therefore, I fay,confider them, lay them to-
gether, and fee the multitude., and that will helpe to
amaze thee.
And not that onely, but confider them with their
circumftances : fome, it may be, have beene com-
mitted againft light of conscience, and that aggra-
vates fin, it makes a fmalf fin out of measure fwfull :
when it is committed againft knowledge,it is net the
fame withthc fin againft the Ho l y G h o $ T,but
itisnearetoifv
Againc,confidcrthehardne(Te of thy heart,in fin-
ning, the very finnc doth not hurt fo much as that,
when a man flights it, he knowes he hath finned, yet
goes about his bufinefie, and negle&s it,and this Ged
looke at. When a man is injured, the injury is not
fo
*5_
Se rm.L
Coi Giei the
number of for-
mer finnes.
Old finnes
thought lelTe
than they be.
The ciicum-
ftanees of fins.
4
Hardneffeof
heart in tin-
ning,
2(5
Humiliation before luftif cation.
S E R M
RcLipfciinto
the lame fins.
No txcufe of
finne from our
proncncfTc to
Simile.
1 ' fo much to him as it is to fee the other to negleft it,
hecarcsnotforangringme. So you lookc back on
your fins in acold,regardleffr,and negligent manner.
Againe, confider your relapfes and falls into the
fame fins, againe,and againe,though you have beenc
often admonifhed of it, yea, and have made a cove-
nant and vow to God never to fall into it. And know
this,that relapfes and fallings into fin,ofren (land for
fo many finnes as in numbers the fecond figure is in
proportion to the firft, which is ten times as much
as the firft, and the third an hundred times as much : j
So the addition of fins, by falling into them againe \
and againe, and that carekflely too, that makes the !
finne a great deale more ; confider this.
And if you goe about to excufe your felves, It is
true,//G o d JlmU mark* all that is dene arrnjfe, who
can Jl and V But I hope I (hall be pardoncd,iuy nature
is violently carried, I am flefh and bloud,and I hope
God vviljpiticme.
But this fliould humble you the more, that you
arc ready to fall into fin againe, and againe, if it bee
thus in your actions, it is much more aboundantin
the heart. For put cafe there be ancceflirie,haft thou
not caufed it thy felfe * Againe, you mull know
a&uall fins intend originall corruption, and there is
no man that is guilty of any prevalent luft, but hee
was the caufe of it, for if he had not by committing
it often, careldTely and negligently given fo much
ftrength to it, it had not fo prevailed. Addition of
fin in every ad of fin varniflKs over originall fin, it
makes it more aflive, more efficacious in his life. A
mans weight in the ballance weighes downc the
fcales,
Humiliation before IuHification.
fcales, but if it be put to his ftrength too, that is as
much more as his weight. So if you have any ftrong
fins, you have caufe to be humbled for it, but when
youputyourftrcngthtoit, it intends that original]
habite of fin : So that the neccflity that lyes on thee,
by reafon of thy nature, it aggravates thy fiiJer. 13.
23. The Prophet aggravates their fin from their cu-
ftome in it > they could choofe not to finnt no more than
the Black-moore eouldchange his sktn : The Prophct,I
lay, brings icin for this purpofe to aggravate fin. See
ir in our o woe cafe,when a man comes to be accufed
before a lodge, if he plead hee is accuftomed to fuch
a fin,to fweanngor drioking y doth it notencreafe his
condemnation C So that though you fay, I did flip
through frailty,yet 3 l fay , you have caufe to be hum
bled for it.
I will but name the fecood Vfe(for I have refped
to the Time and Weather.) Secondly, notonely
evill men,biK: good men within the Covenant (bould
make thbufe of it, to humble themfdves, for they
have nerd of it. A man muft know this, when hee is
once humbled and come into ftate of grace, he hath
not then done with Humiliation, it is to be pra&ifcd
{till. Forthere is this difference betweene a wicked
mm and another. M^nyarelikealand-fioud, none
more ready to be religious than they, (as your great
land-floiids fwell, though they have no Spring to
feed them) but with a godly man it is other wife, Hu-
miliation is in him as a Spring, hee hath not done
with it at his Convet lion, but pra&ifethic (till.
And not oncly fo, but he muft labour to adde to
I the mcafure ot it, and chat will adde to his love and
I to
27
S E R M.I.
Ier.13.23,
Vfe 2.
Good men
foould labour
to be humbled
i8
IS
£ RM
I
Humiliation before fattificatiott.
to his faith, and drawcs him nearer to C h r i i * 5
the more his fin is difcovered. It is faid of the wo-
man, pee loved much, bee ah fe much w** forgiven her i
Others had as much mercy as (he, but (lie had more
; fenfe of ir,becaufe flic was more humbled : the more
you fee and are fenfible of yourfinncs, the more it
addes to your love, it makes yau to prife Him ^when
you fee you arc fo much beholden to Him. Againc,
it will adde to faith, I mesne not onely the aft of be-
leeving, but the aft of taking Chu s t. The more
a man fees the need he ftands in of C h r i St, the
more hee is convinced of (inne, the more hec takes
C h r i s t • for there be degrees of taking Him.
When a woman takes an husband, there be degrees
in her will, there may be additions to her will, (hee
may be more fully contented in him,and more prife
him. And fo in taking of C h r i s t for our Lord,
and Husband, and S a v i o u r. It is true, if wee
will take Him in earneft, any mcafure of true faith
will fave us, but we may doe it more abundantly, for
the more fenfe we have of (in, the more greedy (hall
we be of Him. Againc, the more empty the fouJe
is, themore a man is humblcd,the more he fees into
himfelfe (as faith comes with an empty hand ) the
fafter hold is laid on Christ. Therefore adde
ftillto Humiliation, kt it be your exercife, the wor-
fcr you be perfwaded of your felvcs, and the better
you conceit of G o d, it is the more for your ad.
vantage; the more you can hate and abhorrc your
felves, the more you are improved thereby, for the
flefli in you muft be abhorred, and it is our fault we
doe it not enough ; and againe, the more you appre-
hend
Humiliation before luftification.
hend chrift 9 ttoz nearer you draw to Him. And take
this withalljHumiliation doth not weaken aflurancc,
but workes the contrary : Indeed the leffe fincerity,
and the lefle mourning for fin 5 and the lefTc Humilia-
tion, the lefle aflurance. But reckoning up,and thin-
king on thy fins encreafeth it. If I have fo many fins,
how can I be faved { Yes, fo much the rather, the
more thou canft fee and bee humbled for them, the
more thou added to thy affurance,and fo to thy love
and faith. Therefore a man fliould make a daily pra-
dife of Humiliation, for it is to a mans great advan-
tage, it is a thing too much omitted, we foould take
time for it. And thinke it ysur advantage to be able
to fee what we have in our nature, how much
guilt we have conrra&ed by fin,and how
our fins may bee aggravated- for
this will teach us to prifc
Cbrijl. And fo much
for this point,
(V)
The end of tbefirH Sermon.
*9_
Serm.L
Humiliation
increaicth iSk-
ranee,
THE SECOND
VTOK
HVMILIATION.
— ?
i !■" ■ ' . m a .i . i u 1 "'. j\oi
Raft! AN S I. 0$,
FflHfce itrathtfGbd unhealed from heaven
^againft all ungodlincjfe and unrigjrteoufnejfe of
men+V?bich?>rtb-h<>ldt1x Truth mmrigbtemf-
nejfe.
■ -
E come now to the matter c&H*milid-
$m, contained inthefe words which I
have already opened, and ihewed the
points that may thence bee drawne.
The firft whereof which we will be
gin with, is this:
That tfx Nature*/ m*n Ufullofattunrighttoufmffe
dndttngtdlwJfe.Youknovjbythut which you heard
be tore, how it is gathered . It will be a vaine labour
togoe about to prove it, you know how plentiful
the
-Se&M.'H.
DoEir.
The Nature of
man, lull of
'ttiuij^htcouf-
m-fle and un-
godlinciic.
3*
Serm.1I.
The nature of
man evidenced
to be full of
ungodlinelfe.
By the Law.
That the Nature of man is full of
the Scripture is in ir, and yoo arc not fo ignorant of
the Grounds of Divinity, as not to confeflc ir. The
bufineffc will bee to (hew wherein it confifts, and
how the nature .of man is corrupted, for by making
this evident we fhallby the fame labour, prove and
confirmc itio you.
Now the way taevidence this,tlwit the Nature of
| man is full of all unrighteoufnefle and ungodlinefTe,
is to looke to the rule. If you will finde out the dif-
ordejf and diffemper that any thingis fubjed ttf,t]jc
way is to fooke to the rule to amend it v by. Now
every Creature hath a law, the Fire, the Water, the
Sea,yea,cvery Creature fenfible,apd infenfible hath
a law given to it, which, as they obferve, they eon-
tinuein perfe&ion, and looke how farre they goe
afide from that, (o farre they be imperfed. Now
the Law given to man, is the Morall LaWsjndthe
Gofpell, andthefe two, he mo obfervc. And if you
will finde out the truth of this, That the Nature ef
f»*n isftltofallungidlitiefle *nd unrighteou(he(J'e,\ooV
to thefc two. f irft, looke to the Law of G o d , and
fee, if that doe not conclude all men under fin, looke
therein to both the Tables. It is true, Hypocrites
make a goodfhew of keeping the fir ft Table, they
feeme t«> be forward in the duties belonging to Ged •
but looke to thefecond Table, and that dilcovcrs
them. Civill menfeemetobc exa& irithefecend
Table,in performing duties to man^but looketothc
firft table, what their carriage to G o d is, what Jit-
tic confoience they make of taking His Name in
vainc, of fanflifying His Sabbath, of performing
holy duties in an holy manner of love, and fcare,
"**• This
all unrigbteoufnefle and ungodlinejfe.
This difcovers civilitic : (that is, when there is no-
thing clfc bat civilitie.) Againe, lookc to finnes of
all forts, fome gcoffcRnnes^Peaata vaflantu Cortfci-
entiam, crying fins, and fmaller fins too, fins of lefie
moment, the Law difcovers all.
Now, by the Law you muft not only underftand
thetenCommandernents, but that refiitude which
runs thorow the whole Booke of G o d exprefied
in the whole Scriptures. As in the Scripture, the
Law and the Prophets are put together, as it the
Prophets were but a Commentary on the Law :
lookc on the Scriptures, looke upon the ftraitneffe,
the reditude in the whole Booke of God.
Then when that is done, looke on your owne na-
tures, your owneerrours, the fecrct windings, and
turnings of the heart, your ownc thoughts and affe-
ctions, and fee what a difproportion, a diflikenefle
there is • fee how farrc you are from that holinefle,
that puritie, and reditude defcribed in this Booke of
G o d, for that, I fay, you are to underftand by the
Law. And when you hare done that, you (hall findc
y our limes to be exceeding ^reat for their quantitie,
and exceeding many for their number, and that will
amaze you. This amazed Saint Paul, when he once
underftood the Law,when he looked on all the parts
of.it, not onely on groffcr finncs forbidden, but on
the reditude, the holincfie which is required that
amazed him, Rom.']. 9. That made fin alive ; be was
alive before,and fin was dead, but when the Law dis-
covered Luft to be finnc, then finne was alive, and he
died. So if we could lee the Law, the ftri&nefle of
it, it would doe thus with us. And marke what is
D faid
Serm* II.
Law how to
be underftood.
Rom. 7. 5.
J4
Matth-M*.
The lead
breach of the
Law will be
punidicd.
That tfa Nature of man is full of
faid of the Law, for wee maypreffc the Law long
enough, but many are remifle in attending to it.
-Therefore, to ftir you up (as 1 know it is but a fmall
•matter) I will name but one place^and let that ftay in
your memories, ;t/4/^. 5.1 8. Heaven and earth flail
pa/fe away, but one title, one jot of this Law flail not
pajfe away : Marke that, not one j Jt of the Law fliall
pi >\, That is, looke thorow the whole Law of
G :) d 3 take all the Commandements there, you
(ball give account of every idle word,you muft keep
the S bbath exadly,you muft not fpeake your owne
words. Take any Comraandement that you thinke
the nature of man is mod ready to breake, and con-
fider that faying of C » k i s t, Not one jot of the
Law (l)allperifl • heaven and earth (hall pajfe away , but
the taw of G o d in the lead part of it fliall not pc-
rifh : That is, there fliall not bee one of thefe fmall
things, that the Law commands, but if you neglefl j
it, bydifobeyingit, God will furety require it ;
there is not the leaft thing, wherein you have gone
afide thisre&itude, and difobeyed this Law, but it
fliallbc required of you. And that is the meaning
of that phrafe, Thonflalt pay the mttrwofl farthing.
Though we reckon them trifles, the uttermofi far-
thing fliall be paid, For this is our fault, though wee
prcfle the Law,, and tell you of your finnes, yet you
thinke this is a fmall thing, and G o d may beare
with me in this, for we be apt to judge of God, as
; f our fel ^s: A fmall fault I can beare with in my
jiervant, therefore Go d may in thisdifpenfe with
a* WethinkeoftheLawof Go,, as of mans
law 5 but we muft not judge of G o d fo, wee muff
_!, • judge
all mrighteoufnefje and ungodlinejfe.
judge of Him according to His owne rule, His
Thoughts are not as our thoughts • He hath given a
rule,and hath faid, The kaftjotofitjhallnotpAjfe, but
be fulfilled, not the lead breach of it, but it (hall bee j
required, Confider this, and it will amaze us, and |
make us to tremble, when you know that the finnes
you have forgotten, and the lcaft breach of this Law
(hall be furdy required to the uttermoft.
But, you will fay, you talke of Impoflibilities,
which no man is able to performc.
It is true, it is a thing we are not able to perfor me :
But therein is (eene the Terrour of the Law, and that
(hould humble you the more, for I cannot compare
the Law toany thing better, than to the Taske-ma-
(lers in ^gypr, the people had enough to doe, in.
deed more than they could perfor me, complaining
of their fore bondage; what releefe had they < They
are told, they (hall give inthe fame number of Bricks
that they did before, and yet ftiall have no ft raw;
Now, how (hould they doe this * So it is with the
Law, it commands, Doe this ; youcomplaine,Alas 5
I know not how to doe it, I have no ability, you bid
me make Bricke, but allow me no draw 5 that is all
one^thc fame Tale of Brick (hallbe required of you,
that is, the famemeafure of obedience that was re-
quired of Adam, as if you had the fame abilities re-
maining in you.
And yet God isnotunjuft. He doth not reapc
where He did not fow before-, He fowed it once in
Adam, and confequently in his Pofterity . And that
no man may thinke this hard, looke to the firft finne
that AcUm committed, and if wee be guilty of that
1 D 2 finne,
35_
Serm. II,
Obytt.
The Law com-
pared to JE-
gyptian task-
mailers.
Gocyuftin re-
quiring of us
according to j
^dams abili-
ties.
3*
Serm.II.
That the Nature of m an is full of
Adams finncs
charged onus
Men condem-
ned for tbeir
perfonall fins.
fmne,there is equity that the Law be required of us,
though wee have not ability to pcrforme it. Now,
why fhould it fecmeunreafonable that I fhould bee
lyable to Adams account i Even to the fame exa&-
ncflethough I want abilitie to pcrforme it i It is true
Adam ranne in debt, but doe not jve pay many debts
of our Grandfathers, and Fathers, which we never
drunke for ? though we runne not into them, yet we I
ftand liable to the payment. In the Law, if a man
had committed an offence, and was adjudged to be a
bond-Have, it was his particular offence, but were
not all his children bond-flaves after him f and yet
it was not their offence. So Adam forfeited his liber-
tie, became a Bond.flave to finne and Satan, and the
fame is the condition of all his Pofterity.
And befides the common reaibn, which is a true
one, and a good one, that if inequity we fliould have
flood with him, therefore in equkie wee fliould fall
with him, I will adde two confederations, and then
you (hall finde it very reafonable that we fliould fall
with him, and that the fame fhould be required of
us, which was of him, though we have not the feme
abilitie.
One is, that the Angels (though we didtiot fin as
they did, for they finned every one in his owncper*
fon)are juftly condemned,becaufe every Angell fin-
ned himfclfe, he committed the fin, he was the Au-
thor of it ; and therefore it is real on they fhould bee
punifhed. But come to Adams Poftcrkie, confider
that they had a meancs given thcnijandthat they that
arccondemned (except children) of Adams Pofteri-
rie, they are condemned foi their owne finnes, they
might
all unrigbteoufnefle arid ungpdlineffe.
might doe much more than they doe,they fin againft
the Law, they have, and fo they arenot oncly con-
demned tor Adams fin, but for the finnes committed
in their owne periods. For God intended to give
themafecond Board after the great (hipwrackc in
Adam, on which they might fave themfelves if they
would, ifthefault were not in themfelves- for, it is
true, they might doe more if they would,they might
keepethe Law of Nature better than they ddc^and
for that they are condemned.
Againc,as wee arc condemned for t^ddams finne,
though we did not commit it,fo we are faved by the
righteoufbefle of C h r i s t, though wee did not
performe it ; and therefore there is an equity in thar
regard : We can fee an equity for our Salvation, and
is there not as much equity in the other ? That wee
fhoukjftand guilty of it, though wee never a&cd it :
For as we are condemned by Adams {in, though not
done by us, fo are we faved by C h r i s t's Righ-
teoufnefTe, though onely imputed to us. So that in
equity the fevere righteoufnefle of the Law fhould
be required of us, though wee have not power to
fulfill it. ,
Now that we may not ftay in Generals only, tel-
ling you that the Law of G o d is holy, and pure,
and you carnall, and contrary to it, we will come to
particulars. And that we may helpe your memories,
obfervethe breaches of this Law in the feverall fa-
culties of the mindc. And wee will begin firft with
the Generall : the generaJI fore over-lprcading all
our nature, and that is it which the Divines call Ori-
ginaUfime : firft confider that, and fee how your
5 nature
Serm» II
Chrifts*ighte«
ou nefTe impu-
ted as well as
^damsdnnc.
Original finnc.
-^-
$
Serm.I1.
| Iohaj.f.
R.om.7.18.
Gal.j.i*.
Gen.*. J.
All things in
mans nature
corrupted.
Pfal^ia.
That the Nature of man is full of
nature is full of all unrighteoufnefle and ungodlineffe.
Fir A,I fay ,confider your originall fin, and the gene-
rall corruprion of your nature thereby, lohn$. 6.
What foever is borne of fiejhy isflejb. And Rom.j. 18.
/ know that in me (that is in my flefh) dwelleth no good
thing. Marke that, hcefayes no good thing. Wee
thinke we have fomething that is good, for all our
gcnerall corruption, but there is nothing good at all.
As Gal. 3. 22. The Scripture hath concluded all under
finne : Not only all men, but (for the word is in the
neuter Gender) all things. Therefore in Gen. 6. 5. he
doth not only hy^The frame of a mans heart is evill,
but it is only evilly andalway evill. In all adions, at
all times. This is a common Truth, but men confi-
dcr not of it, they thinke there is fome goodneffe in
them, they will not be perfwaded of this Truth in
good earned. And therefore when a man comes in-
to the ftate of Grace, it is not mending two or three |
things that are amiffe, it isnot repairing of an old
houfe,but all mud be taken down,and be built anew,
you muft be New Creatures. And therefore God
promifts, I will give you a new hearty and a newffirit :
For all is out of order,and nothing good, Afld there
is an equity in this $ for, as in P/4/,49. 1 2. Man being
in honour abiaethwt, but is like the beafls that prijh:
That is, as G o D-raifed man above Himfelfe,giving
him fupcrnaturall glory, in which hec was created
(for he was created inholinefife, and perftd rigHte-
oufneffe) io man not keeping this condition, he was
caft beneath himfelfe. And in this there is equity,
that being raifed above himtelfe, having aaholinefle
given himtranfeending commoniiitiffe, hecfbouM
now
all unrighteoufnejje and ungodlinejfe.
now be made worfe than himfelfe, even as the bcaft
that periflicth. Confidcr this corruption, and know
it is a thing that makes you loathfomc in ad's fight.
For this, Tit.i.uh. Men are culled Abominable : that
is, men that God abhors>as you abhorre the fnuffe of
a candle, or name any filthy thing your nature ab-
hors; fuchis the nature of men to God, You know
how we hate Toads aad Serpents for their lothfome
poifonfull nature, though they doe us no hurt. Now
God lookes on the corruption of our nature, as wee
looke on Toads that are contrary to us,againft which
we have an Antipathic
It isdifputedby theSchoole-men, whether this
be Hnumfeccatum, one fin or moe, we may eafily an-
fwerit : It is one in a<ft, one in eflence, but many in
vertue, and power, and efficacie. As a feed is one in-
dividuall,but it is many, as many branches may arife
from it : Asdrunkcnneflc,(which wil better expreffe
it) is but one faulr, but it diforders the whole man,
neither the head, nor the fcete, nor the reafon is ex^
eluded : So originall fin, though it be but one fin,yet
it diftempers the whole man, it fets the whole loule
out of order. And when the Inftrumcnt, the hearr,
is out of tune, every found, every a&ionis unfa-
voury, and finf ull, and thus fliould you looke upon
your felvcs*
It is further difputed 5 whether this be privative or
pofitive, likewife I anfwer, It is only privative, it is
nothing but a meere want of righteoufneffe : But fee-
ing it fals upon an a&ive fubjefl, as the foule of man
is, which is never idle, but ever ftirring- thence it
comes, that the habits and fruits thereof are a<3ive
D 4 and
39
Serm. II
Ttt.i.ult.
Originall C\n 3
how it is ore
fin and many.
Originail fin,
how privative
andpo&ivc.
4°
Tkt the Nature of man is full of
Serm.IL
ThecorruptU
onofthefacui
tics.
ThcVndcr-
ftanding,
i . The Vani
ticofiu..
and pofitive. It is true, the want of fight to guide, is
enough to caufeerrour, but the vigour of Nature is
enough to make it poficive. Therefore Divines fay
well 3 It is not onely compared to D arknefTe, which
is a meerc privation of light, but tofickndTe, where
is not onely want of health, but corrupt humours
which arecontrary to health. That is the firft thing
to be confidcred , even the corruption of Nature
which is in you, which will exceedingly aggravate
(inne, as I have (hewed heretofore, and (hall more
largely hereafter have occafion to fpeak of it.There.
fore I will fay no more of it now^ but fo much (hall |
ferve for the generall originall corruption that is
in us.
And now we wil come to the particular faculties,
and will (hew how they are corrupted, that wc may
know our felves, and the truth of this point, which I
am to prove, that the nature of man is full of all im-
piety and wickedneflfe.
And firft, we will begin with the Vnderftanding
ormindeof a man.
In this,marke firft the Fmtietfit, How ready it
is to attend to trifles ; which was the difpofition that
the Apoftle found fault with in his Epiftk to Tftw..
thie and others, That they gave themselves tQ Fables,
And Genealogies, and this is in every man by nature.
How full of queftions were the Schoole-men * Atid
fo every man is ready to turne Religion into quefli.
ons of curiofities, which fhewes a fickneffe in the un-
der ftanding,it lets a man on workc to finde out what
is propounded to it, that he may not lofe his labour.
And thence come fa many errors, this is the vanity
of
all unrigbteoufnejje and ungodlineffe*
of the minde. The Lord kmrvetb the thoughts of
men ( laith the Pialmift ) that they are vanity. And
this mould humble us, that our mindes are no more
ready to attend the means of falvation. As the School-
men fpent themfelves in idle (peculations, fo are wee
ready to attend to idle qucftions, but that which is
wholefome and found we negledt.
Secondly, confidcr the blindneffe of the minde,
we are unwilling to Iearne,and fo long muft needs be
in an Errour, and not come to the knowledge of the
Lord. To other things we are forwardl?nough,
but to do wel we have no underftanding. Therefore
it is, that men continue ignoraar,notwithftanding fo
much preaching; when they lcarne other Arts, they
are quicke and dexterous, but in the things belong,
ing to Salvation, how ignorant doe they continue
The Schoole-mengive a good reafon of it, and wee
may take it from them $ becaufe fpirituall light is a-
bovcus 5 ittranfcendsus, we have not enough in us
to fee fpirituall obje&s,f or they be fupernaturall,and
above our reach, but other things are proportiona-
ble to us • Bats and O wles in the night can fee well,
becaufe the glimmering light, and their weake eyes
agree wel together : So can we difcerne vaine things,
but things truly fpirituall wee doe not : i Cor.i. 14.
Spir ituall things muft be difcerned by f piritual lighr,
Amturallman cannot comtive tfthtm^ Why { They
are fpiritnatly dtfierned, that is, they arc above him,
and his nature knot able to reach them. Cotifider
that blind- nefle in the underftanding,that unaptnefle,
how quick and ready men are to bring their owne
ends to paffc i How wife are they for other things V
but
4*
Serm.IL
1. The blind-
neflc of" it,
Why the un-
deiltahding is
blind c in fpiri-
tuall things.
1 Cor. a. 1 4.
j. The un-
tcachablcncffe
of it.
Simile.
Ea-Ger to per-
fwade other
things, ihaa
Divinity.
.4. The incre-
dulity o£iu
Tlmt the Nature of man is full of
but they defire not to come to the knowledge of the
Truth, and when they apply themfelves to it, they
profit not by ir.
Adde to this blindnefle the unteachablencfle of the
underftanding, the re fiftance that is in it 5 for it is not
a fimple blindnefle, but a refiftance of the Truth,and
anunaptnefle to receive it. Now this is diftind from
the fecond, which you may ice by rhis comparifon.
The Aire is darke, but it is fit to receive light, if the I
Sunne call light into it; but the underftanding of a
man is not fo, it is not fit to receive light, but rcfifts
it, Philofophers were wont to fay, that the Soule,
the Minde of a man is Rafa Tabula, that having no-
thing written on it, it is a Table of wax to any thing
that is evill,and will receive a quicke imprefiionjbut
a table of Flint, of Adamant, to any thing that is
good. Therefore the mighty God muft write His
Law in our hearts, for we want that which is good,
and are of our felves unteachable. And therefore this
difadvantage wee have that preach the Gofpell, a-
bove otbers.If an Aftronomcr comeand tell a coun-
try. man, that a Starre were bigger than the earth, it
would feemea flrange pofition at the firft hearing,
but if he might have liberty to deale with him,and to
demonftratehis Grounds,he might make him to be-
leeveit,andtofeereafonforit : But wee cannot doe
[o, we can only propound things to Faith, and there
is not only a blindnefle in men, but an unteachablc-
nefle, and refiftance againft the Truth.
Addcto this the incredulitie of the underftanding,
howunaptitistobeleeve. In other things it is too
credulous,andapt to belecve,and to be deceived with
falfe
all unriobteoufnejfe and ungodlinefje,
falfe tales,and idle ftories ; but come to the Scripture,
doubts and queftioas arife. Therefore, this unapt-
nefTe of the minde to beleeve, is to bee confidercd.
This I take to bee the meaning of that, 2 Cor. 4.4.
where it is faid, The god of this world hath blinded the
mindes of them which beleeve not : As if he had faid,
The light of the Gofpell is cleare, you may as well
fee the light of it, as you fee the light of the Sunne at
noonc-day, but the god of this world hath blinded
your eyes, not by a privative extindion of the light,
for that is more than the Divell can doe,but by a po.
fitive blindnefle 5 a poficive ignorance, that is, the Di-
vell tclsyou fomethingagainft it, and that you be-
leeve: And that is our nature, we arc more ready to
bcleeve the Divell than Go b* This may leeme
ftrange,yet Eve you know did k,and that fin is tranf
mittcdtoallour natures, wee arc ready to beleeve
falfe foggeftions againft the Truth, which weaken
faith,rather than the fure Word of God.
Laft of all,addeto all this theenmicieofthe under-
ftanding, which is more than all the reft. Rom.%. 7.
The carnall minde is enmitie againft God: that is,thc
undemanding is not onely vaine, ready to pitch on
idle fpeculations, and ncit only blinde,ready to refift 5
and not only flow and backward to beleeve, but it is
an enemie^and fights againft the Truth 5 and the rca-
fonis iratbefe words: U is enmitie ,and why Kit is not
fub\e£iWthi^m ej r Gvd y neither indeed c*n be- and
therefore^ it is an eRettfie, that is, when the minde of
a man lookes upon the exa&neffe, and ftri&nefle of
holincffe and pureneffe that cWrequires 3 he doth not
meanc to be fut>je& x& it • pod feeing heewili not be
fubjed
4*_
Serm.II.
iCor.4 4
f. The Enmi-
tie of it.
Rom. 8. 7.
44 _
Serm.11
Tl?at the Nature of man is full of j
Tit.i.ult.
*ubje£toit,herefiftsit, fights againft it as an Ene-
mie, lookes on ic, as a thing contrary to him ; did it
give more liberty, he would be ready to embrace it,
and thinke well of it • but becaufe it is too drift, hee
breakes thefe cords, and cafts them away, andftghts
againft the Truth,and this is the nature of every man.
Now when we fay the wifdomc of the flefhis Enmi- j
tic, wee doe not fay that men oppofc the Truth, for
there is not any Truth in Divinity, but a man may
fully embrace and afTent to it, and yet be anenemie
to Holineflc, to the Image of Cod ftamped therein,
toxhe faving knowledge,that is,the faving manner of
knowing the Truths he aflcntsto. Therefore the A-
poftlc faith,A* an) knm \much \J?ut mthtngas they ought I
to know ; So many may know thefe fpiritual Truths, !
and confeffe them to be good in themfelves, and yet j
may have a rclu&ance againft them, a diftafte of
them, they favour not the things they underftand.
Tit.i.ult .Thy are to every good work reprobate- y vih\ch
I take not to be meant pafiivcly, but adively, that is,
men that cannot judge aright of any work, that look
not on it with a right eye, as a thing lovely, and imi-
table,as.right and good, but iaihis regard they ftrive
againft it. Therefore, the Apoftle jpeakes of fomc
that exalt themfelves againft the knowledge oft he truth 5
that is, that fi°ht and defend themfelves againft it,
uhatfpeakeevi}Jpf the things they koow y (for they
know-rhepi, elfe tb<y .woytofcvet fpcake of them)
but they know them not fo, as*o love them, aid de.
light in them-thaefore they refift,and fortific them-
felves againft the wayes of<7^againfoheftri&nefle
andlipUrttflcthat Wicquires, ^ and f^rfwadc them.
felves
all unrighteoufnejje and ungodlinejje,
felves to thinkc amiffe of them, that they need not to
be Co exa& : This is the nature of every man, and the
enmitie of the underftanding.
And now my brethren, if the underftanding be
thus bad,thinke it is no fmall matter ; if the light that
is in thee be darkneffe, how great is that darknefTc t
The underftanding is that that muft guide thee, and
when the Stcarne is our of order, when the Auriga,
the Waggoner, is Winde, or amiffe, and fees not the
right way,think what a cafe you are in. But you will
fay, this is Ignorance. But is not this of great confe-
j quence i When a man is blinde,he knowes not whi.
ther he goes, he is altogether a ftranger from the life
of G$d: Thercfore,firft,let this humble you, labour
to fee how your mindes are full of wickedneffe, and
wnrighteoufhefTe.
Secondly,, let us come to the will, andyoufhall
findethattobe no leflc corrupt than the underftan-
ding; for the will takes every thing as the underftan-
ding prefents it : and if the underftanding, the rainde
of a man be thus corrupted, the will m ml needs be
corrupted. As a man that lookes thorowa coloured
glafTe, every thing he fees is coloured^ or as a man
that hath his Pallatc pofteft with a vicious humour,
every thing fecmes bitter according to the humour :
fo the will of man fees every thing r hbrow the un-
derftanding, as we fee thorow a glafle, but (Seeing)
is nor fo proper a word ro exprtflcit : the underftan-
ding taftes things, it is as the pallat is to the ftomat fc,
when it is out of order, it perverts the wayes of Cod,
it fees no fuch beauty, nor excellencie in them • and
the will difpofes of ic felfc accordingly. Now you
fell
4^
Serm.II.
t. The Deprai
vedneffcotthe
Will.
Simik*
4 6
SeruAV
TJwt the Nature d[ man is full of
i. Of the con-
trariety of the
will to God.
%. The Pride
of the will.
(ball findc that the underftanding reckons the wayes
of God both enmity and folly, and godly men to be
partly fooles, and partly enemies, and contrary to
them. Therefore you (hall finde a difpofition ? an af-
fe&ion, a frame of the will to anfwer thar, mingled
partly of hatred, and partly of contempt, and a man
partly hates, and partly contcmnes,and thinkes light
of holinefle: And this is the difpofition of the wil of
every man before Regeneration, I fay, the holinefle
defcribed in the pure Word of God, and exprefied in
the lives of the Saints,he partly hates as a thing con-
trary to him, and partly contemnes it as folly. But
we will (hew you the particulars of the Will, as we
did of the Vndcrftanding.
Therefore firft confider the Contrariety of the will,
it is contrary to Godm all things ; lookc what God's
will is in any thing, you (hall finde your will contra!
di&ing it, and going a contrary way : It is faid of the
Ievves, as a thing that exceedingly aggravated their
finne,and the miferable condition they were in, they
were contrary u all men ; and if it bee fo much to bee
contrary to men, what is it to be contrary to God, to
refift Him,togoeag3inft Him i And yet what Hee
will havedone, that we will not doe • and what Hee
will not have done, that we doe, that is the difpofi-
tion of our will.
Secondly , confider the PrideoftbewiUfrow ready
it is to exalt h felfe above its njeafure, for the will of
man (hould be a defendant wil,a fubjetf wil, waiting
on God, as the fcrvant waits on the Matter, or as the
hand-maid waits, on her Mifheffe, that is, a mans
wil (hould b.e difpofed in every thing as Godpka&s.
If
all unrighteotifriejfe and ungodlimffe.
If He will have him to ^c poore, in difgrace, or in a
lower place and condition 5 the wil fhould be fubjeft,
for we muft remember God is the Creator, wee are
Creatures and muft bee fubjs&to the Will of the
Creator • but our Will wil not (loop to God's Will :
As Adam would bee in another condition than God
hath placed him in; fo wee exalt our felves above
mcafure, we arc not content to be difpofed of, to be
carried from condition to condition, to have our af-
faires ordered as Cta/pleafes, we will have plots and
projeds of our ownc, wee will fhape out our owne
Condition, elfc wc murmure and are difcontent,and
that is the pride of the will.
Thirdly, confider the Inconftancic of tbt will, the
weaknefleof it in good things, and its percmptori-
ncffe id evill$in good things our refolutions are weak
and inconftant,and as bubbles come to nothing 5 but
in evill things we are ftiffe and peremptory, and will
doe what we lift. Our tongues are our owne, wee will
ufe them, Wbek Lord over u* t This is the nature of
men, they fwcareandf bfeake the Sabbath, they doc
it, and will doe if, though they fay it norm words 3
yet Godlookcs on k,and fees it 5 many purposes rhey
ha?e,thcy will change thew; courfes . but what come
they to * It is but by accident, when the wind is in
that corner ,wncn the weather-cock ftands that way,
fo that there is no conftancic in our wife*
Agaihe,mafrke the Difdediemofour n^and that
is not a fmall thing, that i$ the great and proper fault
of the will, that k is difobedient t&Gtd, that is 5 when
G^commandsathing, and fay^jj this I wiM have
done, for the Will to bef difobe^w to it, negligent
of
47_
Serm.IL
3. Theincon-
Itancieefic.
P(al. 12.4,
4. The Difo-
bedienccof it.
Serm.II.
Difobeah'ence
in fmall things
a great finne.
l Kings i J,
eSam.i?.*?
That the Nature of man is full of
of it,is a great and fearcfull fin ; the eating of the tor-
bidden fruit was unlawful!, becaufe God comman.
ded Adam the contrary j If G od's command be on
theleaft thing, the negle& of it makes it a difobedi-
ence ; when God came to Adam^Sxh Uc y Ha/l thou
eaten of the Tree concerning which 1 havefaid y thoufhalt
not tat of it ? That is, haft thou beenc difobedient *
Haft thou broken my Commandement*? You fee
what followed on it. So Saul, when God bade him
dejlroy the i^Amalckites, you would not reckon it a
great fin to favea few cattell alive ; but becaufe God
commanded the contrary, the fault was great. So
the Prophet, i Kings 13. One would not thmke it to be
a great matter for himtogoe that way or the other : yet
becaufe he went that way, God fent a Lion and de-
voured him.The fin of Difobedience you may think
a fmall thing, no man thinkes it fo grofle a fin as Ido-
latry, Adultery and Murther^ but fee how God
judgethofit, x Sam.1l.23. Rebellion is as the finne of
witchcraft^ and ftubborncneffc is as iniquity and Ido-
latry, that i$ y thou thinkeft it no great matter to f ave
a few cattell, andtokcepe the King alive, though
thou deftroyeft all the reft : thou thinkeft it a fmall
thing,but it iinot fg^ looke what thou thinkeft of the
fin of Witchcraft andIdolatry,fuch is Difobedience.
Now let men apply this to themfelvcs, looke what is
revealed to you to be a finne, I know this is a finne, I
know it is God's command not to commit ir ; if
thou fall into it, it is now a Difobedience, as. Adam's
,wa$j and as Sauls was, and as the Prophets was,
and confider how God will take it 5 you fee howHe
J dealt with them. Come to particulars, doe you not
know,
all unrl$teoufnefJe and ungodlinejfe.
know,itis His Command you fhouldnot fweare, not
only greater, but leffcr oathes f To keepe the Sabbath,
to keepe your vejfels purely our bodies cUant>fot they are
the Temples of G o D,and therefore that you ought
not to defile them with any uncleanneffe, drunken-
neflc, or Gluttony : doe you not know, Hee com-
mands that you fhould be conjlant in prayer, that you
performe it constantly, and earneftly v and fervent-
ly i Now confider what Difobedience is 5 Remember
that fpeech,///*/? thou eaten oft he Tree concerning which
I commanded \ faying, Thoujhaltnoteatofh? This is
the difobedience of mans will, labour to Ice this,
how apt thy will is tobreakethe Commandements
of G o d, and how in this refpe& thy nature is full
of all. unrighteoufntfle, and ungodlincfle.
Next, wee will come to the memory, and you
fhallfinde that out of order like wife 3 that the things
God commands us to remember, thofe we arc ex-
ceeding ready to forget, and the things we fliould
forget, wee are too ready to remember, wherein I
will be briefe.
Firft, for the things Hee commands us, Hee doth
command. Remember thy Creator in thedajes of thy
youth. In your youth you {hall ferve mee, and yet
how apt is youth to forget God^ And for the
Sabbath, Hee bids us Remember to keepe hdy the
Sabbath day : How apt are wee-to negleft it, todif-
obey it i It is out of our mindes. So Pfalm.jS.u.
Hee would have His wondrous workes, and the great
i~A£ii Hee did for the children of Jfrael, Remewbred,
but they remembred not .(lakh hee) \\s wonders
in iEgypt. And fo wee may goe * through any
E thing
49
Seecm. II
3.. The corrup-
tion of the
Memory..
T.In the things
we are com-
manded to Re-
member,
Pfal.78.iJ.
5°
Serm.11
Hcbr.n.r.
i.Inthiagswc
are comman-
ded 10 Fo,rget.
lames Ik »J.
That the Nature of man is full of
thing elfe. Hebrews n. r qo have forget the c*n[o-
Uiions y &c.
Againc, wee are readie to remember what God
bids us to forget. We are apt to remember Injuries,
yea, one injury will be thought on more than many
yearesgood fcrvice, or many good turncs. Wee
(houldnotdoe thus, but fliould remember the bene-
fits from landman, for the encrealc of love. So
Idle tales wee arc ready to remember , but good
things, though they be accompanied with the mo-
cion,and quickening of the Spirit,goe out like fparks
in wet tinder, they goe out againe quickly, as if they |
hadnotbeene. So, for hearing the Word, lames i .
25. wee are called firgetfuB bearers, when wee are
about that dutie : if a tale be told us in a Sermon that
we can remember,but what is profitable and wholc-
fome, that we forget. Our mindes are like ftrainers,
all the milke paflesthorow them -that that we (hould
grow by, that which is wholefome, and ncceflary
for nourifliment runnes thorow, but the drofferc-
maines : Trifles and vaine things wee can remem-
ber, and carry away with us, and this is the finful-
neffe of our memories. You may call it weakneffe
of memory, and may thinkc that it is not fo great a
matter. No, it is nottheinfirmitie of thy memory,
but the corruption of thy nature : if we forget other
things as much, ic were another cafe,but becaufe ho.
ly things arc fpirituall, and the frame of the heart is
naughr, our corrupt ill difpofition makes us readie
to forget them 5 and more than that, there is a care-
lefnefle in our mindes, wee regard not the things of
God, but every vanitie we regard, andourmiade
is
i
all unrigbteoufnefje and ungodlinejfe.
is inftant thereon, and that is the reaf on wee remem-
ber ir, but forget the things that concerne Cod, add
our Salvation.
Come we from the Memory to the Confcience.
The confcience of a man is that which (hould have
life 5 It (hould be like lobs laft mefTengers, to bring us
word, that all the reft is dead : There fhould be a r -
maining light of Confcience to tell us, that all the
reft of our faculties aredead,difordcred,and corrup-
ted, but looke upon the Confcience, you fhall fee
how fliort it is in that which belongs to it, and it is a
great matter to have that out of order.
There be but three A&s of the Confcience, and it
is difordered in them all.
The firft A<3 of the Confcience is to be a Remem-
brancer, to be a faithful! Regifter, to fct all downe,
and to prefent it to us, but it is a falfe regifter ; like
the Steward in Luke, that when then were hundreds,
fet downe fifties :So the Confcience fets downe things
by halfes, it thinkes not what is done, ir recals them
not ; if it were as it fhould be,it would recal our fins,
and their Circumftances, in another manner than it
doth: and foit is in that regard corrupt.
The fecond A& or Office of Confcience, is, to in-
fltgatctogood, and to reft raint from will, but in this
you (hall finde it exceedingly corrupted,
In this A<ft there be three Venues which fhould
be in the Confcience.
The firft is clearene(fe, the Confcience fliould be
focleare, as to fee all things that areamiffe, but in
this it failes exceedingly, 7/M . It is k'\d,Their minac
and confcience art defied, markc that 5 looke as in a
I E 2 GlafTe,
5<
SermJI
4. The corru:
tionoUh-*
Conscience.
la three Ads.
1. As it is a
Remembran-
cer.
a As it is to
infligatour to
good, or a Rc-
itraincr from
eviil.
Wherein xhxtt
Venues arc re-
quired,
i. Clear cneffe.
fit. 1. 1 j.
V
Serm.IL
Simile.
.Scnfiblcneffe
j.AftiYeiKflc,
That the Nature of man is full of
4. As it is an
Accufcr,or B*
cufer.
Glaffe, which is in it felfc cleare, when it (hall be co
vercd with duft, ic (hewes nothing, it prefentsnot
things clearely, for it is defiled, fo the Confcience
of man (houid be cleare as a bright Looking-glaffe,
that (houid prefent everything that is amiffe in a
mans heart or life, but it is defiled, and you can fee
nothing by it.
The fecond Vcrtuein this A& of Confcience, is,
as to fee finnes cleare ly , fo to feele them,/* he fenfible
of them : like a fine fieffi which is fenfible of the leaft
prick,or like the eye that is fenfible of the leaft mote.
Now in this it failes more than in the other $ there
is abrawninefie growne over the Confcience, and in
fome it hath loft all fenfc, and therein you may fee
the Corruption of it. If you looke to the GIafle,and
there finde (wearing to be a finne, you are not fenfi.
ble of it, you feele it not.
But there is a third Vertue wherein it failes more
than in thefe two. It (houid Jlirrc m up, and give us
no re (I, till it had conftrained us to do the good thing
(^commands, and reftraincd us from the Evill He
forbids, it (houid awaken us, but it being dull and
fleepie, ftirres up fometimes good purpofes, there-
by awaking us, but it lets us fall a fleepe againe 5 wee
can reft in finne, we can fin, and our minds be quiet
in it, and can put off our turning to God. This is a
great corruption of the Confcience which (houid
amaze us: this is the finu; : :. lie of it, which (houid;
perfwadc us that our natures are full of all unrighte^
eufnefle dndungcdlinejfe.
Laft of all, the third Office or AS of the Con-;
feience, is, to aecufe right, andtxeufe, and in this wee
(hall
1
dl unrighteoufoefje and ungodl'meffe.
n
(hall fee it fdksasmuchas, or more than in any of
chc other. But you will fay, the Confcience is rea-
die enough to accufe ; it is true, but the light it hath,
by which it is able to fee finne, and to accufe us for
finne,it abufes and perverts to a wrong end, for this
you (hall finde in the Confcience: when we preach
the Law, and the Confcience fhould joync with us
to accufe, then it excufes, making every thing feeme
fmall and little • And againe, when wee preach the
Gofpcll, and the Confcience fhould excufc, then it
accufes -my finnes are fo great and many, that there
is no mercy for mee. And this perverting of the
light, this ejecufing, when it (hould accufe, and this
accufing, when k fhould excufe 5 caufeth us,Declware
Iflumjto fcape the blow of Lawand Gofpdl,and we
are robbed of the fruit of both, becaufe the Confci-
ence doth not his part aright. And fo you may fee,
how farrc off you are from a good Confcience.
But, you will fay, I doe many things infecret
out of Confcience, and I hope it is not fo much cor*
rupted.
I will ?dde this then to that I faid before, you
mufl know it is not a good Confcience which onely
fappreffeth and reftraineth from evill. The matter
is,in what tearmes it ftands with G<y d* if it looke
on G o d, as a chafte loving wife lookes on her
husband, o? 3 fpn on the father^tbat out of reverent
loving refp^fts, fearcs to offend him, becaufe they
prize their favour more, thanany mans favour in
the world, and after this manner reftraines, k is a
good Confcience ; but if it reftrainc us, as a fervant
isreftjaiQcd^uader an Ijard matter, was a theefej
b n E; under *
Sbbm.1i
"Confcience
abufcrh the
li^ht ic hath,
Ob\t&.
Signc_of a
gooi coDlci^
ence*
That the liature o f man is full of
f.Thecorrup
tionofthefen-
iitive Appetite.
Ob\tft.
xAnfa.
under the ludge, trembling at his word,at his judge-
ment, this is not a good Confcience. Your Con-
fcience may reftraine you from many things - 3 nay,
you may doe many things in fecret betweeneyou
and G o d alone, and yet for all this have no good,
but an evill Confcience. So you fee the corruption
of man in the Vnderftanding, Will, Memory, and
Confcience. I will adde another, and that is the ien-
fuall Appetite.
And this you (hall finde exceedingly out of or.
der above all thefc faculties I have nan&d-, ic is readic
to runne over, and beyond all mcafure. By this I
undctftand, that appetite in a man, by which hec
caketh pleafurc iafenfible things, fuch as are con-
veyed by the eyes,thc cares, or the tafte \ fct ahy ob-
ject before it, it is readie to runne out quickly, by
inordinate affe&ioits, as to women, to raeare and
drinke, toany kindeof fparr,or recreation, or fen-
fible thing, Howxorrupt is this fenfoall Appetite *
How prone to evill ! How ready to runne out > To
breake over the Pale, togoeafidetherule ? If any
delightfull obje& bepropoonded, how ready is it to
cmbractit?
But, you will fay, (anHindcddkiS Iz&htrtfctt
quarrelling.) The rebellion of the fenfuall Appetite
is but naturall, the fame thai is in beafts, becaiife, be.
foreoriginaU finnc was x<tomitteS, heeAvas inthc
fame conftituticwithere was fucbre6eHfdftbetweene
the lenfuall appctiteand feafoD,as there is how, and
therefore being natuwUihfeiJorifefBlJ,
But this is his Etrour,thougfrevery itaaft beherc*
by readie coexcufe himfelfc, thmkingrhfe Wbcfito*
all unrighteoufnefleand ungpdlinejfe.
of the fqifuall Appetite not to be fo great a matter.
But to cake his owne words, hee faith, the fame as it
is in Beafts ; It is true, if it were with us, as it is with
Beads, it were no finnc, and fo not a thing which
gives us caufe to be fo much humbled: for in Beafts
the fcnluall Appetite hath no (uperiour government,
but is fupreme. To expreffe it to you, Take a horfe
in a pafture that is loofe, and free, if he runne up and
downe and play, wc finde no fault with him, for hee
isloofe^ but if he doth this under the bridle, when
the rider is on his backe, will yoirtot now reckon
him a ftiffe-neck. i horfe, and count it a fault in him,
for there is a rider on his backe. So for this fenfu-
all Appetite in Beafts, where there is libertie, and
no fupcriour command to keepe them in order, the
Beafts are not to be blamed. But take a man where
Go n^hath fet reafon above the fenfuall Appetite,
aodgrafe above reafonto guide it; in him this fen.
Yu^^peuterel^.ls^g^inft reafon, which itihould
qhe.y, and this {^ew^it to be a great Cone in men,
CQfliidering^ha* reiGptj; fbogld be the rule to guide,
and keepe ip the fenfuall Appetite, for Goi> hath
given k for that purpofel Indeed fome defircsare
natur.aili C.^ *, i» % : T^efif«d life, which was law.
fiiii,ar^d a right Qbjf&Qf.dcfire -• but take this with*
all, it \vasp$tfe<5Hy fub)*>§ai<*4 and brought under,
and made obediept iQrfiQ will of Go d, as His
Mi{\ vvAvhoAyt^ defire
i^ jod , diifli^ to PW&X 4WCS ithe ham of God
may forfeit, ajs inni^yjC^itsddth, for it; may
differ frojnthe.will of Go dj aaakfaoiy, andyej>
Jo i,t.j^teHKU»^T^i JfeleiQknQSiQrebut ftib-
I £ 4 ordination
• i • "■ ■ ■■ ■
\ :
55
Serm. II,
Simile.
Serm.I1.
lhat the TSUture vfmanis futtof
Levi:* j. io.
I
ordination required/ But when this tuns oat ataiffe,
afFedting of things inordinately, though youdocfup-
preffe ir, yet that affe&ion is finfull, and you muft be
humbled for it; Cod fees it in you, and it is hateful!,
and abominable to Him.
Thefe things I fliould make ufe of, But I am
leffc carc&ll of that, becaufe all thefe points arc im-
mediately ufefull. Why? It is to make you know
your felves, and to bee acquainted with the corrup-
tion of your nature. And doe not you thinke it to
bee enough, that this be as an hand in the margent,
pointing to the corruption of your hearts, or that
you may content your felves with the contempla
tive knowledge of thefe things, fo tocaufe a new
light to (hine in your underftanding. Our end is
to make you examine the corruption of your na-
tures, your difobedience, your rebellions , to ice
how you have behaved your felves, to be acquain-
ted with your owne particular finnes, yourowne
particular failings, and co labour to bee humbled
for thenu Otherwifc you may have a know-
ledge of thefe Truthes , but not a faving know*
ledge, and fuch as will bee profitable : But this
you (hall fee when I come to make ufe of them.
And now for the Sacrament thefe things bee of
fpcciail ufe, becaufe, as you heard before out of
the three and twentieth ot Levitiem, On the d*j of
reconcilittion, when an atonement wmto bet made, bee
that dffltHednot hk own fettle, wns to bee cut off from
y bis people. When wee come to the Sacrament,
there is a reconciliation, an atonement to bee made
in a fpcciail manner; What muft you doc then t
Afflia
all unyigbteoufnejfe and ungodlinejp,
Affli& your foulcs, conlider yourfinnes, fccwhac
debts you have runnc into, fee what corrupt natures
you have, and like wife know what you have in
Chris T t andrcjoyccthercin,(forthofe
muft goe together) an humbling of
cheSouleforiinne, and rejoy-
cing in Ch hist for
your Deliverance
from it.
57_
Se&m.II.
lie endof the fecond Sermon,
■■
.
«OTMI«MMi HMM - ->-=* -v , M
59 '
Ser.HI
L».
THE THIRD
SERMON
T/fo n at
HVMILIATION.
-*-^-4 — rrr
ROMAHS MS.
Foy the'TbratbofGod-ii revealed from heaven
againft all ungodlinejfe and mrighteoujnejfe of
men, ^^ Aik/i aW Al feel Truth in unrighteotif-
neffe^^'
;HE kft faculties is, TbeaffetliMs, and U.Thecomip-
hcrc you fhall findc exceeding great j^^^ Af-
caufctafay that thfey drefolJ of ftftl J
^'iri^et^iffe^ they
.jRl-come likei mtghtfe Tdmpeflyfikea
cuctokntwind ttint carries as away, even rbefl^vftfti
we are well feu The diiordcr of them exceeds the
diforcterof all the reft, for they are qaickty movcd>,
nothing
That theNature of man is full of
Gen. 5. if'.
nothing fooner, and when they arc moved, they arc
exceeding apt to exceed, to tranfeend their limits,* or
fuch is thcfullennefle,the ajvkedntfle,and wayward-
nefle of our affe&ions, either they arc &ot a&ive, not
placed where they {hould be, or if they be placed as
they ought to be, thry are ready to runne over, to
over- love, and over grieve, arid over- joy* I fay,
where we may love lawfully, and re Joyce lawfully,
they arc ready to exceed.
If I {hould come to particulars* you {hould fiadc
how exceedingly they are out of order.. Come to
love and hatred; wee little thinkc wee hate what is
good, and love fin • come and tell any man fo much,
he will not bcleevc it,but examine it a little.Doe not
you hate holineffe in others i You wilt fay, No, we
hate no man for his Goodnefle: But confider,thc na-
ture of man doth fo, every unregeneratc man doth
fo. David was hated for that CAufe. And Cain hated
his brother y becaufe his workes were good L And Gem* 3.
The Enmity between the Seed of the Womm > and the
feed of the Serf ext : Whence comes it, but from the
holineffe of the one, and the wiekedneffe oF^bc o-
thcr i Looke to our a&ions, and you (hall finds >*ec
doe not hare fin, we doe not hate our lufls, for if we |
did* we (hould not be angry with them, that fpeake
J cvill of them ; if wee hated thefe things, Wet would
like them that fpeake againft tbeiu,but we be enemies
to thofe that be: enemies tat hem jatuH fiends f athofe
that be friends to them. Doe we not Iddgetfitm t
Doc wee not feedxhem withthc things theydefifc fl
They ran askenothrag^butthey haveit. Godly men
hate their fioncs, though thej> be carried away with
p-efent
I
all unrighteoufnejfe and ungodlinejje.
prefent objeds, but a wicked man loves the luft i c
felfe 5 he can fay, I could wi(h I were free from this
luft, from the vexation it puts me to, but for all this
he is not angry, hee may indeed be angry with it, as
with a friend, when hec hath done fome unkinde
■ Turne,but he hates it not,for if he hated it,he would
not be at peace with it againe, for hatred is implaca-
ble. Againe, if amanhate5,hcchatesallthekinde:
But why doeft thou love one more than another?
If thou didft hate any one, becaufe it is a fin, becaufe
it is a rebellion againft God,thou wouldeft love none;
As the lambe hates all wolves* Againe, if thou ha*
teftthem, why wilt not thou labour to have them
utterly deftroyed.? Why wilt thou cherifli them a
little < Where hatred is, it will have the thing hated
utterly taken away, as if there were no fuch thing 5
and that (hall be laboured for, notremiffely, but we
will put our ftrength to it, and doe it with all our
might, and in good earneft. But feeing we doe not
thuSjitappeareswehategoodntfTe, and love fin. It
is true, we are ready to lay it on other things, and to
fay, The infirmities of the Saints, which we fee, we
hate, but their goodnefTcwelove, if it be every way
right. Butletmeeaskc you a^queftion • Did'ftthou
love them for their holineffc, wouldeft not thou ra-
ther labour to cover their infirmities, grieving for
them t Doe you not fo out of love -i Then your
hearts are deceived, when you thinke you hate the
infirmities, and not the goodneffein them, you hare
the goodnefle it klfe 5 and thisis the nature of every
man before Regeneration.
Befidesthefcof Love and Hatred, looketoyour
Delight,
61
SerTu.
Hatred of all
the kinde.
■TiMcdlaboms
thcdertru&ion
of a tking.
Corruption in
our delight, j
6i
Ser.III.
iCor.f.i.
Fcarc.
Sorrow.
That the Nature of man is full of
Delight, and fee if that be not turned upfide downe.
The Wheeleturncs the quite contrary way. Wc de-
light in things we fhould not delight in ; you know
we delight in vaine things, in finfull things, in things
that are furable to our lufts and humours, Againe,
wee delight in the falls and fufferings of others 5 as
1 Cor. $ .2, They were fuft up when others fell, and they
flood. It fhould not be fo 3 we fhould be humbled at
the fals of others, and be grieved for them,that they
being members of the fame body with us, fhould be
any way blemifhed. Againe, the things we fliould
delight in, are they not tedious to us * Arc they not
grievous? The Sabbath fhould be kept with delight,
bur how burthenfome is it to give God his whole
time, tokeepc it holy, and not to rob Him of any
part of it < That is, not to pollute it with unholy
anions : And fo holy company fhould be our de-
light, wee fhould thinke our felves in our Element
among them,and fo the hearing of the Word j how
tedious are thefe to our natures < But I cannot (land
on this.
Come we to Feare. Doe not we feare men { Doe
not we feare the Creature, and this and that particu-
lar evill + But G o d wc feare not. Take it in that
one finne of lying : A man will lye to a man, to keep
his credit with him . but he cares not to lofe it with
God. This is a figne you doe not fan&ifie God in your
hearts, that is, not reverence Him, not value Him.
Come to Sorrow, how ready arc we to exceed in
worldly forrow * Let us be told of an Injury in our
names, loffe in our eftatc, of troubles and calamities
any wayjitaflefls us much, but fin we make nothing
of;,
all umigbteoufnejfe and ungodtineffe,
of; we thtnke ic is but a paffion, a trite, and it is not
fo great a matter to be in pafiion* Yes,my beloved,
it is a great matter to have paflions; thefe paffions
(hall condemne us, if they be not mortified, if you
kill them not, they will be y< ur death : Whofoever is
in Christ hathcruajiedthtfe.
Againe, confider that affe&ions are the Principle*
of ^#/<wj,therefore it is not fo tight a matter to erre
in your affedions, for they will caufe errour in .your
anions.
Confider that your eftimation is taken by your
affe&ions,according to them you are laid robe g
or evill. Therefore an holy man is defcribed to bee
one that loves G o d, fearcs Go©, delights in His
CommandementSjfo as it is no flight matter to be
diftempered in your affe&ions • and know this, if it
be no more than luft, you know what Chrijl faith of
that; He that looketh on a woman to luft after her, hath
committed adultery already with herinhis heart. Now
if luftbreakes the match in the mariage of men,thefe
inordinate affedions, thefe whorifh affeiSions, thefe
adulterous affeftions will break the mariage between
God and us. Affe&ions are placed in us for this
purpofe, to draw nearer to G o D,but wc mifplacing
them, and fctting them on the Creature, they draw
us further from God,
Againe, when they be tbus diftempered, they
grow hindrances : as the Ifraelites could not pray for
the anguifh of their hearts ; and S, Peters feaie made
him to deny C h k i s t . So that this diftemper of
of our Affeftions, as well as the diforder of the reft
of the faculties, doth (hew the truth of this point 5
That
Ser\UIL
Men cftccmed
o( God by thefe
afte&ion*.
6 A
Ser.III.
i. Aftuali fins,
That the Nature of man is full of
i. In thoughts*
I
The impor-
tance of
thoughts.
That the Nattfire of mm is full of aU unrighteoufneffe
andungodlweffc. And fo much fliall fervetofkw
the corruption of Nature by the faculties.
Now t his is not all ; there are befides thefe a&uall
finnes, whereby like wife this Tiuth will bee made
manif ft. Andthefc are of three forts, that is, in
thought, in Word, in Action ; for they be all a&uall
fins,though inwardly they be the A&sof the minde.
Firft, let us fee ic by the Thoughts, and you fliall
fee in them this great corruption cf Nature, and the
great caufe you have to bee humbled, and it is that
that fhould amaze us, we (hall finde in us abundance
of idle Thoughts, and wicked Thoughts, which
like afhowerofraine, you cannot number for mul-
titude.
If a man fhould write downe all the Thoughts
that paffer horow his minde in one day, and obferve
their little dependance one upon another,fo vaine are
they , and fo foolifh, when hec comes to readc them
at nighr, he will thinke he was halfe out of his wits,
and be amazed at himfelfe.
And thinke not this a fmall matter, for Thoughts
are the firft contrivers, thefirft plotters of good,
aadevill, and therefore are of more moment than
that which immediately ads it.
Againe, aie not they things which we fhould en.
tertaine God with f He comes and dwels with us.
He fups with us, we are Temples where Go d in-
habits. Now if we are to cntertaine a great Prince,
if wee never fpeake to him, but fpend our time with
idle companions, will not hee thinke himfelfe much
injured ? And will not God thinke fo, when wee be-
ftow
all unrigjiteoufnefje and ungodlinefl e.
flow the Thoughts in vaioc things, which (hould be
occupied about him?
Againc,confider,Thoughts arc other things than
men reckon them, for it may be faid of every Chri
ftian, he is a Garden whr rein Godwzlkc$ y wherein
He eats His honey with His milkc. God would have
fruit of the Trees which He hath planted in us • now
our Thoughts are the fruit of the beft Tree, the Vn
dQiRandingvCbriftwas angry with the 7ree that bare
no fruit .'And comming to mans under ft anding^that
(hould be f ul of good thoughts,and finding nothing
butloofejCtnpty thoughts, what will he think of it i
Wccdoe not give a due efteeme to Thoughts, and
that is thereat on we give fuch liberty to them, that
we are not more humbled for them 5 for Thoughts
arc the water wherewith is driven the wheele of bu-
fineffes, and why doc wee let fo much water runne
befide the Mill t That is, they are the things wee
(hould occupic in every thing wee doe, they arc pre
cious. And as Efij faith of a clufter of grapes, Z>c-
firoy it not , for then it a blowing in it : So your
Thoughts, which you fo little account of, have a
bleffing in them -then why doe you make fuch wade
of them, as if they were of little worth?
IConfider, it is no fmall thing to anger God with
_ your Thoughts, they being the fame to God, that
words and anions ( the Interpreters of Thoughts)
arc to uxntfod fees them without any Interpreter;,
as men hearc and fee words and a&ions. Therefore,
it was (aid to Simon CMagut, Pray %oGod % ifferhap
the Thought *f thy heart may bee forgiven thee. It
thou feeft a Chriftian in poverty, and defpifeft him i
F for*
*1
\
SEfc.il I
66
'serTTu
In our
Words.
, Thcimpor-
i tines of out
I words.
I
Iara.j.jn- 6.
I
That t he Nature of man is full of
for if, God fees ir 3 and it is a finneirf Thought.
The fecond adtuall finne is our words y Aa^Jicrc
Jikewife you (ball find the Truth of this,that our na-
tures are full of all impiety and wickedneffe, and ex-
ceeding prone to evilj. The tongue of man is very
flippcry,nothing being fo cheap as breath,it is readie
at handto.doc any evill. If a thing to beaded, there!
is time required to prepare for it, but a word is i
quickly out : So the frcquencie of offending with }
our tongue fhould humble us.
And againc, as our offences, herein are frequent,
j fo it is a matter of much moment, which wee have
caufetomarkc, becaufe wee doeefleeme not fo of;
j ihem, lam. chap. ?*verf.$^.6. you fliallfinde three i
! Similitudes, by which the Tongue is exprefied, and j
j there you {hall findc what it is to offend in words. It
is compared to a Bit, which will keepe in the wildeft j
j hoi fe $ and to a Rudder, which (thoughit be exece-
j ding great) will turne the Ship. And thirdly, to a
j fire, what a great matter will 3 little fire kindle i
Men thinke it a fraali thing tp effead in fpecchcs,buc
' God will have them know it is another iindept mat-
ter. Therefore, confider this, you that fuflfer your
tongues towalke upanddowne atrandome, from
j morning till night, and thinke it a fmall thing. I will
j aske you thefe queftions ou^ of theft Similitudes. Is
j it a fm.all matter to negledi the Rudder of the Ship <
Will it not quickly runne on the Sands < Suppofe a
. man ride on an unruly horfe, Is it a fmall thing not
j to keepe the hand on the bridle, to negled it * To
; have a tongue without a bridle, is a$ an unruly horfe
. iha dangerous placc,or ona narrow bridgc,the neg-
ledl
all unrighteoufnefje and ungodlinejje. 6/ \
led is not (mall, therefore confider it, and if you c R j n |
have not yet learned the meaning of that place,learne " *
nowrounderftandit.
Secondly, you (hall give account for every idle $
word ; It will be thought,that to fpeake a few words
it not fo much, but a few fparkes will fee a great Ci- \
tie on fire 3 you fee what the tongue did in ^Arrim \
for evil!, and in Luther for good. There is no Ele- -
mentfoa&iveasfire, and nothing fb efficacious as ;
your tongue, which you fo lightly efteeme of. A- 1
game, fire flies about, fb doth the tongue, it hath j
wings. Fire likewife afltmilatcs, turning things ;
quickly into its owne nature ; fo the tongue aflimi- ;
latesthe hearts of men,towhom we fpcak,it changes \
them, and nowconfider if it be a light thing to neg- j
led it. You are wont to fry. Take heed to the fire, j
for you know not what a fparke may doe 3 and is it a
fmall matter to negleft your tongues i Specially I
where there bee thatched-houfes and combuftible
matter neare i And are not the hearts of men , to
whom we fpeake, as Tinder ,ready to take fire at the j
leaft fparke,if you heed it not? And is it then f o fmall j
a matter to ncgleft woiids i Gather this out of all ]
thefe Similitudes,to humble you. If the tongue be as j
a bridle, as the Rudder,an4 as- fire,thcn it is of much
efficacie- that cannot be denied, for to prove that, it
is the only end ofthefc Similitudes. And if it be fo, :
then learne hence to know what the illnefleof your
fpeech is 5 for the more efficacious any thing is, if ic j
lye idle, the greater is the fin; looke what good you
\ have done with your tongues, the more that is, the
j more is on your reckoning, Againe, if you have im-
F 2 ployed
68
Ser.IH
That the Nature «f man U fulhf
3 Tn our Afii*
ens.
fffel.ij.lV
% Sinne* of
IOmiiFion.
lOtAds.
ployed them amifle, a little rudder turnes the whole
Ship, the meaning is, it is very effedhiall: and there,
fore, I lay, if there be fuch efficacie in thcm,confider
of how great moment they are, when you ufe your
tongues amifle, ro corrupt fpeaking, to lying, did
fembling,flandering a back-biting,thinke it not a mat-
\ tcr of fmall moment, it is a fire ; and if the State pro-
vides death for them that fctbarncs, and houfes on
fire, what ppnifhment fhall they be worthy of, that
fet the foules of men on fire, the Temples where
Good wels i And this the tongues of men doc ; Ig
nem in orege/lamvs, wee cany fire in our mouthes
Take heed left wee kindle fuch a fite in the brefts
others, as wee (hall never live to quench agatne^ an
fo kindle the fire of C fid's wrath,which /ball fmoa
to our deftruftion. Thus by your words, learne to
know the finfulneffeofyour natures.
Laftly,fee it by your Attim. Now fins ina#ions
are of two forts, cither fins of Commiffion,and here
you aretogoebackeandconfider wharfinsyou have
committed,whethcrdrunkennefle,unckaneneffe,in*
ordinate affc#ions, or injuries to men, what provo.
I cations or rebellions againft God, and when you
\ fee them, lookc on the number of them, and on the
greatneffc of them: Confider their circumftatoces,
and among the jeft^ the f requencie of them, your re-
lapfes into them j and that will make you with 7)4-
vid 9 Pfal. 1 g % to cry out, Ltrd, vfho^can twderftandhis
fmlts ? But wee will not ftand on this, becaufc it is
obvious > cvery man knowes that adlions arc fins : we
will come to the fecond fort.
Add that is fins of Omiffion, which we are ready
to
all unrigbteoHfnejJe arid ungodlinejfe.
to flight and forget as no great matters $ but they are
other things than we take them to be, nothing hath
more cauie to humble us than they • I fay, the fins
of omiflion, the bairenneffe and unfruitfulneffe of
our lives may humble us, as well as the rebellions
and finf ulnefi'e of them.
Wee will r unnc thorow them . As fir ft to be idle
on the Sabbath-day, is a finnc of Omiffion, and pro-
vokes Go d to anger, as well as polluting it, and
breaking it with pofitive Ads. So the retraining of
Prayer, to negleft it, to omit it, or to performc it
flightly ( for G o d takes prayers by weight, and
not by number,) this is not a fmall thing. Againc,
to negle<5i the hearing of the Word, to neglc&the
Sacraments ( a fault wee have much caufe to be bla-
med for in this place ) and a thing you have often
beeneadmonifhed to, I befeech you learne by our
Admonitions/cw: they are the Admonitions of God^
let them, I fay, learne that are guilty of it. So Com-
munion of Saints is a thing wee thinke not of : But
Htb. 10.25. You (ball feewhat a matterit wasto
negled that Ordinance: So Fafling and Prayer wee
thinke are not required at our hands, and if nothing
but the negkd of that were laid to our charge, it
were nothing. But fee what that is, when the time
is that God cals for it, I fay, the very omiffion of
that when GcTd cals for it, is a fin, faith the Pro.
phet, which fhall never be purged away by facrificc,
but fhall remaine to death.
Befides thele cmiffions of Ads, come to tke o-
miflion of Graces, I meane the want of them, as the
want of Love to .1 b s u s Christ. Yet who
F 2 confefTcs
6 9
Ser.II1.
Hcbr.io.a;.
2, Of Graces.
4/
I —
70
Ser.H1.
I . Of Time .
That the Nature of man is full of
4.0fOccafi-
ons.
confefles this want of love, although 1 Cor. 16.22.
He is pro flounced accttrfed that loves not the Lor d
Iesus, kthim be had in execration to the death.
So the want ot delight in G o r> , who thinkes of it f
Come to our Callings, and iee our negligence
andidleneffe in them ; (hall we give account for eve.
ry idle word we fpeake,and not for every idle hourc
we f pend i Let young Gentlemen looke to this, that
pafle from vanicy to vanity ,fpending their time idly,
and unprofitably trifling out their Seed-time. Con.
fider what this fin of O million is. And fofor grow-
ing in fpiritual graces and knowledge, that we gather
not more knowledge*, it being the key of heaven;
t hat we grow not in good workes, but are poore in
them, omitting our times and opportunities. Again,
ourfinfullfilence,notfpeakingwhenwe fhould, ei-
ther ont of fluggiflinefle, or feare of men, or by-
refpe<3s,thisisnofmallthing, God will call thee
to an account for it.
Confider whether you have let goe occafions of
doing good ; denying of meat and drinkc kils a man
aswellaspoi{on,fothcnegle<aing of duties, theo-
miflion of what tends to falvation {hall be death, as
well as a&uall finnes, by which you provoke the
eyes of G o d*s glory to vengeance* Therefore in
thatfentenceof C h r i s t, He doth not tell them
what they have done, but what they have nor done •
You have not clothed mec, you have not vifited wee :
Learne therefore ro judge aright of thefe finnes of
omiffioD, that they mayhelpe to amaze us, andfo
much for aftuall fins. And fomuch for the Law, the
firftpartofour rule, wherein we have run thorow
the
all unrigbteoufnefle and ungodlinejje.
the corruption of tfte Facul ics, and fo have difcove-
red our habirual! finnes, and nowthorowthe three
kindes of a&uall dimes, m Thought, in Word, and
in Action.
The fecond rule, which I told you we are to ob-
ferve, is the Gofpell. And here youthinke you lhall
(cape well enough,for the Gofpell brings damnation
to no body.
But ifyouconfider of it aright, you fhall find that
the Gofpdl^s much more terrible in this cafe than
rhe Law, that it will humble us more, and that the
fins againftthc Gofpell are much greater than thofe
againfttheLaw. 9
Marke this in briefe : The refufingof I e sus
Christ when Go d offers Him, and remiflion
of fins by Him, that you may have Him when you
will, if you will have Him upon fuch confequent
conditions, as are required, which is to deny your
felvcs, to take up your croffe and follow Him : this
we preach continually : I fay, this contempt of the
Gofpell, your unwillingnefle to takeC h r i s t is
a great finne, and that fhould humble you above all
the reft.
And that you may knotv that I have reafon to fay
J fo,confider Christ's fyzechjt /ball 6e more eafie
for Sodome and Gomorrah, than for fitch a people, for
fuchaCitie, as when the Gofpell of the Kingdome
was preached to them, negle&ed it, fo that the finne
of Sodome is not fo great a finne as the rcfufing of
C h r i st. You know the greatneffcof that finne,
the punifhment fhevves ir,yet it is not fo great as this.
Againe, it is faid of Mop and Christ, being
F 4 compared
71
Ser.IIL
i Rule the
GoIpeU.
Si nnes again fi
the Gofpell.
Vnwilling-
nefTe to take
Chrift.
The greatnefle
of" this finne,
7*
Ser. III.
xIohn|.*J
PfaU#t.
That the Nature of man is full of
compared together, That if they that Ji» againft Mo-
fts's Law are condemned, how much firer punijhment
fballtbey be worthy of y that breake the Law of Chk ist ,
that beleeve not the Gofftll? It exceeds the fin againft
the other.
Againe, confider, is it a fmall thing to caufe the
bloudof Iesus Christ tobefbedinvaine,to !
trample it under foot, and to count it a common
thing t But fodoth every man that neeledis ir, that
hearkens not to it, that is, not ready !o receive it,
that is, not poore infpirit, and fo doth not hunger
and thirft atter Christ.
Againe, confider, It is the chiefe Command, and
the breach of the chiefe Command muft needs be
the greateft finnc. When the Difciples asked chrijl
what was the greateft Commandemcnr, Hce Paid,
This is the greateft of all, to beleeve on Him whom the
Father bathfint. So I Iob^.z^.This is His Comrnan-
dement, that wejhonld beleevi in the Name of I e s u s
Christ.
Againe, the Gofpell is tfie uttermoft, the Law
makes way for the Gofpell, therefore the ientence
and condemnation of the Gofpell is peremptory,
and terrible, and nothing beyond ir.
Againe, confider, God was angry for the con-
tempt of this,you fhall not finde in all the Scriptures
any thing that angers Him fo much - with them that
were invited, and would not come Hee wasangi
and commanded them to beflaine. So Pfal.i
Kijfe the Sonne lejt He be angry : The contemning of
this condemnes a man molt of all to wrath .
Laft of all , confider, that when you negled
1 E S U $
. nit.
all unrighteoufnejfe and ungodlinejft.
71
I e s u s Chris t, and finne againft the GofpelJ,
and are not ready to receive it, you rake His Name
in vaine in the higheft degree, and Hee will not hold
him guiltkffe that taketh His Name in vaine, at all.
Now G o d's Name being in His Sonne moft re-
vealed, take heed of taking it in vaine, 2 Cor. 6.1. 1
befiechyouy take not the Grace of G o d in vaine : It is
a greate r matter than you thinke it to be, that when
God fhall offer Christ, (hall propound to
marry His Sonne to you, you fliould refufe Him 5
confider the finne and be humbled. And by this is
feene the corruption of our nature, and this fliould
humble us more than any finne committed againft
the Law.
And thus much fhall ferve to make plaine the
point in all the parts of it, That the Nature of man is \
fullof allmrighteoufheffe, andnngodlinejfe.
Now to mak£ ufe of it. And firft, if this be the
I Condition of all men by Nature, then he that fees
f not this, hec that is not perfwaded of it,hcis decei-
j ved, he is an unskilful!, an ignorant man,he hath not
yet his wit txcrcifedto difcerne betweene good and evitt.
And let him fo reckon of himfelfe. If this be the
Condition of every man by nature, and yet G o d
hath not opened the window for him to fee it,and to
ftand amazed at it 5 he is, I fay, an unskilfull man, he
is not yet enlightned, the true light hath not yet fhi.
neduntohira. For when God enlightens a man
truly, it vvorkes fuch an alteration as was in them, in
Atts 2 . that were pricked at their hearts and were ama-
zed, at that, which before > being as other men 7 they
faw not.
So
Ser.III.
»Cor.6,i;
vfeil
Theignoranccj
of thofe that
know not the
corruption of
nature.
Aasi.37.
i!_2_
Ser.II I.
Double difpo-
fition in men.
That the Nature of man is full of
Kal.:
9i\h
So that you may obferve a double difpofition in
men; one is a complaining, afelfe-accufing difpofi.
tion, when a man is apeco complaine of himfelfe,
and can never find too much fault with himfelfe, de-
lights in the exa&nefle of other mens conventions,
loves that do&rine which is fclfe-feparating, won-
ders at his owne corruption ; fo that no man can fay
f o much againft him, but hec can fay much more
againft himfelfc. This is a good figne, and fuch a
condition was in lofia, when his heart melted, and in
Paul, Rom. 7. where you may fie how he complaines of the
abundance of his Corruption*
But there is another excufing difpofition, when a
! man fees nothing amifle in himfelfc, that will not
have any fuch doubts made bctweene man and man,
and that for his ownepart, he will not be fhut out of
the number, but anfwereth for his ownc righteouf-
nefle,thatheisrich 3 and increafed in goods, when
indeed he is naked, and poore, and milerable: I fay,
this is an ill figne that thou haft not yet received the
Holy Ghost, that thou art not yet partaker
of the righteoufnefle of C h r i s t, for the H o l y
G ho sx will firft convince thee of finne, and if
thou art not fo convinced, it is a figne thou haft not
yet received that righteoufneffej and know this, that
in all the Saints, in all to whom God hath revealed
Himfelfe, you (hall findc this difpofition, to com-
plainc of themfelves. How abundant was it in D4.
vid l Hee was ever complaining that his fmnes were
more than the haires of his head. As in Pfal. 19. Who
can underf and his faults ? And, 0*7 fmnes are too hea.
vie for me, andthey are gone over my head ; Hee is ftill
com-
all unrigbteoufnejfe and ungodlinefje.
complaining oi himfelfe. And what is the reaton *
It was bccaufea veine ofclcare light ftione into bis
heart. Others have but a common Illumination^
and there is a great difference betweenc a bright
beame that (lie wes the fmallefl: mote, andcommon
light. Another may have light to fee great defor-
mities,but not to fee motes: thoumayft have a com-
mon light, and mayeft carry it- to hell, for it is no
better than darknclfe. Therefore know, that if thou
haft not in fomemeafure been perfwaded of all thefe
Truthes, the righteoufnefle of C h r i s t is not yet
.revealed to thee; for this is God's method, firft
. Hee reveales His wrath againft unrighteoufnefle of
men, and then d if covers the righteoufnefle of Chrift
by faith. And if this be not done, if thou art not
throughly humbled , fo that Go© hath opened a
crevife of light to fee this corruption of Nature, fo
as to abhorre it in thy felfe, and to bee vile in thine
owne eyes, to be much humbled for if, not to hang
downe thine head for a day, but to take it to heart in
another manner, I conclude, thou art not a man cn-
lightned, thou art an unskilfull,an ignorant man, and
you know what condition that puts a man into.
Sccondly,if mens natures be thus full of Corrup-
tion, even the Saints themfelves, then godly men
may make this ufc of it, to karne to prife IesUs
Christ : Doe you make this ufe of the Table
we have drawne for you to looke into, and to fee the
multitude of your fins, and the Corruptions of your
natures, to learne to prife Ibsus Christ?
For you muft take this for a rule, no man will ever
know the length,and breadth, and depth of G o* s
mercy
75_
Ser.1 I
r.
Vft 2.
To prife
Chrift mor«.
76
Ser. Ill*
That the Nature of man is full of
mercy in I e s u s C h r i s t, and His love there,
in, unlcflc he firft know the length, and breadth, and
depth of his finne, and this ufe you muft make of ail
thefe explications. To fee the greatneflc of finne is
of much ufe to the Saints, that they may know how
much they are beholden to God ; you will never
fee how G o d's Grace hath abounded towards
you,if you doe not fee how your finnes have aboun-
ded towards God: Labour to fee it, that you may
love much, becaufe much is forgiven you, that you
mayprife Christ much, and be brought much
more into love with Him. That ufe the Saints I
fliould make of it, and it will bee profitable. And
they that receive the Sacrament fliould fpecially con-
(ider of it.
When they came to the Paffeorer, one of the
chiefc things they were dirc&ed to doe in that Cere-
mony, was to remember their bondage.
Againe,lookc on the concomitants of thePafle.
over ; their fowre herbes, their going in hafte, their
ftaffe in their hand. Againe, the pafleovcr it felfe •
their fprinkling of bloud on the doore-poftes, all
wasto put them in minde of their mifery, and their
deliverance, which was the onely way to magnifie
Hisraercie.
So in this fpirituall freedome ? remember your
bondage,the finnes you have committed,your Con-
dition by nature, that you may learnetornagnifie
yourfreedomeby Chris t, and give God
the pratfeof it, to magnifie and love Him, with all
your heart, and ftrcngtfi : The more you doe this,
the more it will enlarge your hearts, to know the
love
all unrigbteou/nejje and ungpdlintjfe.
love of C h r i $ r, which pafleth knowledge.
Of many wayes to know which, this is one, and
a Principall One, even to know the greatneffeof
your finnes.
The third aftdchkfe ufe of all the reft is this:
This Corruption of Natujre,this abundance ofCor-
ruption which hath beeoe (hewed to you, ffiould
drive us to Chrift.
And that is our end, we doe not preach damnati-
on, our end is Salvation. Therefore we would have
men to know their condition, to know that they be
inftate of death. For that, that keepes men from
comraing to Christ, and the reafon that fo
few arc faved, that fo few take the G ofpcll, is, they
are not poore in fpirk*
And wh^ are they not for
Becaufc they fee not their finncs.
And for this caufe wee have beene thus long in
opening this poinr r that you may know your felves.
And this I dare fay, It you did know yourfelves,
if Ged had kindled a light within, whereby to fee
your Corruptions, you would not ft and chcapning
the Kingdome of heaven as you doe* you come
now in a lame, and rcmiffc manner, but you would
then come and give all that you have (or it, and
goc away rcjoycing, and thinkc you have a good
bargaine.
Cod flhould not then deny you, you would wre-
ftlc with Htm, as Isc$b did, and give Him no reft
till you have obtained a blefling. This would a-
waken men out of their dead deep? of fecurity, as
that is the coalition of every man by nature as
hfe
77_
Seel. 1 1 L
To drive us to
Cbiift.
Otieff.
78 | That the Natunofman isjid cf
S £fiu j[lj hecisfinful], fo hec isfecurc, hecconfidersnothis
■ 1_ — .] finnes.
Therefore, to all that! have faid, you muftadde
fomething of your ownc- what I have faid, is no
more able to {hew you the finncs you are fubje& to,
than a little Mappe is to (hew you the whole world,
it doth but point to the finnes you are fubje<ft to, as a
point in the raargent. The way to make it profita- 1
ble, is to goe home to your owne hearts, toconfider j
thefe things particularly , to fee how your rnindc, \
your Confcience, Will, and Memory is out of or- !
der,to confider how you have offended in thoughts,
I in words, and in actions, by finnes of Qmiffioo, and;
: of Commiffion ; and by that raeanes ybu (hall reade
j your Natures in your hearts, and make what I have •
, faid profitable to you. Anddoenotthinkeyounaay |
goe too farre. Doe not thinkc we wrong your na-
ture, in faying it is more guiltie than it is $ for we doe ['
not fo: I may boldly fay this, Take that man that •
thinkes word of himfelle, hdsworfc than he thinks
himfelfc to be ; and that J may not fpeake without \
iohnj.ao. ! Ground, looke upon the firft Epiftle of Saint Iohn,\
I the third Chapter and the twentieth verfe, If our
j Confcience condemn* us, G o d is greater than our
| Conscience, and know es all things e That is, the Con-
fcience of man hath fome light, but what is it to the
eye of Go d? To the light that is in Him .* And
fo much as His light is greater than ours, (o much
more Hec fees what is amiffe in us. The heart, j
j faith Ierenne^ is dccekfull above all things, who can
know tt i There is a depth of evil! in the heart,
whichnoman can fearch, it is deccitfull, and puts'
falfe
all mrighteoufnejfe and ungodlinejje,
folfc gloffes on things, to hide them from our eyes.
Therefore doe not thinke thou canft exceed,!
but labour for thy Humiliation, to fee all thefel
things in a greater meafure in thy fclfe, than
as they bee here defcribed, and that
not nakedly, but with all
Circumftances.
79_
SeiUIL
* *
T7;* end of the third Sermon.
u
THE FOVRTH
SERMON
f<pon
HVMILIATION.
Romans 1.18.
For the Tfirath of God is revealed from heaven
againft all ungodlinejje and unrighteoufneffe of
men y Tohkb T»ith-hold the Truth in unrighteouf-
nejfe.
ND this is a thing wc are very unwil-
ling to doc, for the Medicine fhewes
the difeafe. The Apoftles raking of fo
much pains to per (wade men that they
fhall not be faved by their ownc righ-
teoufneffe 5 is an argument,that it is an hard matter to
perfwade them. It is the hardeft thing in the world
G to
81
Ser.IV.
8z
Ser.1V.
. i .1 H i ■ » .J »lll« ■ I '
That the Nature of man is full of
To quicken
our dc fires :
tcr CHRIST.
Confider.
to perfwade a civill man that he muft not flick to his
owne righteoufnefle, till God Himfelfe puts His
hand to the worke,for it is not in any mans power to
convince him of his finne,or of the deficiencie of his
righteoufnefle. Therefore that ufe we fliould make
of all that hath been faid,to fee the neceflity that lyes
on us to goe to Ch rist, and that there is no fal-
vation without Him.
Now to make this Do&rine more cffe&uall, to a-
waken you the more,to r ouzc men but of that fleepe,
wherein they arc by nature, wee will handle thefe
two points:
Firft,that the aggravations of finne are more than
thefinnesthemfelves.
Secondly, wee will take away all excufes, that fo
every mouth may be flopped, and when thefe two
are done 5 you will have much adoe to finds any ftar^
ting-hole to keepe you from commingto Christ.
For that is our End $ And thefe arc very neceftary :
For though you doe confider in your fclves all the
fins formerly named, if it be done negligently, with-
out the Circumftances* finne is a fvvoxd without an
edge, the Circumftance is that that gives it an edge,
that (bar pens fin, that makes it fit to wound us : And
fecondly, if the fword be never fo keene,and fharpe,
and yec we be forced to keep it ofF 5 it will not wound
us: Therefore wee will, I fay, in the fecond place,
takeaway the excufes, by which men fence them,
felvcs, and decline the ftroke of truth, decline this
wound of th« Law : And f o wee will conclude this
point, and haftcn to the reft.
For the fir ft, to make all you have heard before
I effedluaJl,
all unrigbteoufne/Je arid ungodlineJJe {
*}
effe&uall, we will adde the Circumftances, which is
a thing neceffary , for true is the Schoole- mens rule,
that in morall things, the circumftance is more than
the thing it fclfe. Many times in naturall things, ac-
cidents are nothing in comparifon of the forme $ but,
In moralibm ( as they fay ) circutnfiantU plus valet
qukm forma : For it is the circumftance by which an
a&ion lookes, if you lookc round about it, and fee all
that borders on it, it will aggravate, and make fin out
of meafure finfull. To run thorow them briefly.
Firft, confider this circumftance in fins commit-
ted (I fpeake of the corrupt nature of man) that eve-
ry fin committed againft GoD,is not only an offence
committed againft fo great a Majefty (tor I will not
ftand to enlarge that Circumftance, that the finne is
greater, astheperfonis greater, againft whom it is
committed ) but confider the affedion with which
you commit it, and you (hall finde all this in a finne
committed by a naturall man.
Firft, an hatred of G d in the fin. They thinke
they love God- but if it be fo, what is the rcafon
that word is put in, R$m. 1. 30. where the Apoftle
fpeaking of the rebellion of mankinde, he reckons up
particularly , that which here he puts up in the groflc,
in the gcnerall, Haters of G o d . You will fay you
doe not hate G o d $ but let mc aske you this qucfti-
on, Wouldcft thou not live at liberty? Wouldeft
thou not have that removed which reftraines thee ?
Couldeft thou not wifli that there were no fuch ftrid
Law, as Go d's Law is ! Couldeft thou not wifli
that there were not any Iudge to call thee to account <
Every naturall man had rather bee at liberty, hee
G 2 wiflics
Ser.IV.
i.Thccircum.
ihnces that
doc aggravate
finne,
1. The Majefty
offendei
i.Theaffeai-
on wherewith
it is commit'
ted.
1. Hatred of
GOD.
Rom. 1. 30.
That the Nature of man is full of
Rom.j.xo.
i Deniallof
God.
Tit.i.ulc.
Thoughts re-
fled.
Thoughts di-
reft.
vvifties with all his heart that there were no fuch God,
no fuch Iudge. Now it thou wifheft God were not,
certainly thou hateft God ; when we wi(h a man not
to be, to be taken out ot the nature of things, out of
the fubfiftence of being, this man we properly hate ;
and thus every man hates <7*J.Thcref otc,Rom. y . i o.
the Apoftle fpeaking generally of mankind, fayes,
When yott were enemies. It is the condition of every
man, he is an enemie to God, and fins out of enmity,
and what -obedience he performes is out of a falfefer-
vile feare 5 that is the firft.
Secondly, that is not all, bift hee denyes God, de- 1
thrones Him, and fets up another god ; naturall men
littlethinkcthcydocfo-whenthey follow their Co.
vetoufneffe,Lufts, Honours, Ambitions, they little
thinke they doe it ; But they doc, Titvs i. ult. They
profejfe that they know God, hut in their mrkes they deny
Him. When they are charged with this, that they
thinke there is no God, and told of the greatnefle of
the fault,as it is the greaieft trcafon to deny the King
to be the King, this Atheifme every man is ready to
dilchime, he thinkes it is not fo with him : But I be-
fcech you confider,there be two kindes of Thoughts
in a mans heart, fome we call reflex thoughts, when
a man thinkes a thing, 3nd knowes that be thinkes it;
other we call dhed thoughts,which are in the heart,
but a man knows it not • and thefe muft be found out
by the anions, for they arc difcoveredbythefruics.
But God thai knows the meaning ot the fpirit,knows
likewife the meaning of the flefh: Now, faith the
Tcxt,ihey profefle i hey know Him,buc in deeds they
deny Him, that is, in truth they deny God, there bee
cerraine
all unrighteoufnefje and ungodlinejfe.
85
certain diretit rhoughts which have not fuch reflexi-
on in the heart of every natural] man, by which hee
denyes Go J, for he honours not Godzs he ought, he
denyes the Power, the Omni-prefence, the Iuftice,
andOmni-fcienceof God, and if you can fee this in
his workes, you may fay, there be luch thoughts in
him,becaufe he lives as if there were no God.
But you will objeft • every man thinkes there is a
Go d ?
It is true, there is naturally fome light in them h
but where there be two different Principles,there be
two different Conclufions, there is fome light plan-
ted in them that teaches that there is a God, but take
the darkneflTe that is in their heart, fet afide from this
light, there is nothing but Atheifrae, hee fets God
afide, and puts up fomething elfe in ftead of Him :
fome make pleafures their god, fome make their ri-
ches their god, fome make their belly their god,&c.
But we cannot ftand on this.
Thirdly, they defpife God in the commiffion of
fin • fee it in the fin of lying, wherein a man refpe&s
man more than God, and fo defpifes God^ hee cares
not though God knowes ir, and is a witneffe to it,and
fo it is an injury to God, a contending with God. Wc
little thinke it is fo, but fee that place, 1 Cor. 10.22.
the Apoftlc fpeaking there of one particular fin, that
is, of eating meat offered to Idols, faith, Will you
continue to doe it? Will you provoke Godtojealoufte?
Are you Jlronger than He ? It is as if you let your J
fclves againft Him of purpofe,to doe Him an Injury, j
And thefc affe&ions are in the finne of every naturall |
man, AndthatisthefirftGrcumftance.
G 3 A
Ser.IV.
obytt.
5. Defpifing of
GOD.
x Cor ,10. 21.
ft. Ikr.ith
againft Know-
ledge.
Rom. i.n.
That the Name of man is full of
Ads 17. jo.
A fecond Circumftancc to aggravate fin,is,when
it is committed againft Knowledge, and indeed no
circumftance does it more than this v that a man fins
againft the light he hath, when heeknowes it to be a
fin, and (it may be) bethinkes himfclfe of it, and yet
commits it. You know how it is with men ; An of-
fence committed, an injury offered to a King, after j
Proclamation, comes tobe a rebellion, becaufe his I
will was made knowne. And fo it is with God, when
He hath revealed a Truth to me, that Iknow this to
be a fin, and am convinced of it, and yet goe on in ir,
this alters the nature of a finne, it is not now a bare [
tranfgreffion of the Law, but a R<:bellion,and fo God
is provoked in an high degree ; for in a finne againft
knowledge ,there is more harme,more difobedience,
more preemption : If a Prince be in a place where
he is not knowne, and findes not refped futablc to
his worth,he matters it not,he will not take it amiffe,
for he is not knowne, but if he be knowne, and taken
notice of, and yet negle&ed, it is great dif-refpeci,
and taken for a great offence. So when men finne
againft light given, it aggravates fin exceedingly. As
in the one and twentieth verfe of this Chapter, this
that the Apoftle laid to the charge of the Romans,
aggravated their fin 5 they knew G o d, but they glo-
rified Him not as G o d, as if hee had faid. If you
had not knowne Him, it were another cafe 5 but to
know G o D,and not to pra<5tife according to know-
ledge, to know Cody and not to glorifie Him as God:
this G&d will not take in good part,it fhewes you are
finners, and in a condition of death. Therefore in
^#.17.30. faith the Apoftle, Thetimesaf Jgno.
lance
'
all unrighteoufne/Je and ungodlinejfe.
ranee God regarded not,but now He admonifhes eve-
ry one to repent,thatis,when the Gentiles walked in
their owne wayes, before the Gofpell came, before
God published and madeknowne His wiil,He winked
at it, but now regards if, not a yeare nor a day fliall
now pafle without an account for it ; the Axe is now
kid to the root of the Tree, Hewill defer no longer.
He will take it no more as He did heretofore/There-
fore the Apoftle S. Paul, i Tim. 1.13. faith, / was a
perfecutorjmdblafphemer, but am received to mercy Jbt~
cdufe 1 did it igmramly. Why doth he adde that * Be-
caufc if face had had knowledge, and fo had done it
wittingly,aod willingly ,his fin had been out of mea-
fure finf ull,and exceedingly aggravated it.Therefore
Darnel tds Bait hazards an addition to his fins) Thou
knoweft all this, and yet haft not humbled thy felfe s .
if thou hadftnot knowne it, if thou hadft not had an |
example, if it had not beene revealed to thee, thy fin
had beene fo much the leflc, and perhaps God would
have fufFered thee to live, but thou knoweft all this,
and yet didft not humble thy felfe. But of all places,
take that in Rom. 7. \ 3 . Wat that then which was good,
made death unto me ? God forbid : Bntfinne, that it
might af pear e fin, working death mmee by that which is
good : that fin by the Commandment might become ex-
ceeding finfull. The meaning is this, When a man
knowes that the Law of God difcovers this and that
to be a fin, if he commits it, his knowledge makes it
out of meafare finfull. The fame Irregularity may
be in others,the fame fin may in itfelfcbe as great in
: another that knowes not the Commandement, but
:l the knowledge of it,nukcs it to exceed in greatneffe 5
1 G 4 for
87
Ser.1V
1 Tim. 1. 1}.
Rom.7.tJ.
88
That the Nature of man is full of I
Sevl.IV.
Ads St 9-
Rom. 2.?.
J
?. When it is
done without
Temptation,
or withfrnall
Temptation.
for when a man knowes the will of God, and yet fins
againft it, it is a refitting of the Holy Qhoft^ and fuch
fins offend God more,than the fins againft the Father
and the Sen, for the Holy Ghoji enlightens, and when
one is once enlightned, there is a great contempt
againft the whole Trinity • and therefore when a fin
is fully againft the HolyGhoft, it is never forgiven.
Take heed of this refifting of the Spirit,of this temp.
ting of the Holy Ghojl, for fo it is called, Afis 5.9.
As any man hath more knowledge,hath beene more
inftru&ed, fo it addes the more to his fin, Rom.z. p.
Tribulation and angmjb to the lew fir ft, and then to the
Greekei for the knowledge of the lew was greater
thaa the knowledge of the Greeke: So that as any
man bath more light, bee hath fomucb more con-
demnation, his fin is fo much the more out of mca-
fure finfull : they that fin only againft light of nature,
their fin isfo much the kfle,becaufe they had but that
one Law, and fo not f o much light. The Iewes that
had another light above the light of Nature,are funk
deeper into fin than the meerc Naturalift, and fo arc
in a more miferable condition • but we that live un.
der the Gofpell, fin againft both » he former Lawes,
and againft the Gofpell too, which makes our finnes
the greater. And this is a Circumltance that fhould
much humble us,as for generali fins,fo tor particular
fins, when they are committed againft knowledge.
A third Circumftance, is, when fins are commit-;
ted without Temptation, or with kite Temptation,;
but when they proceed mcerely out of the perverfe-
neffe of the wil,for when the Temptation i< lefTe 5 the-
finne is greater $ Quanta major wfactkt* ntopeccandil
tantol
all unriolrteoufnejfe and ungodlineffe.
tantb ma]u4pc€Atnm ; When the fault is onely in the
wils being amiiTe,it is a iinne that exceeds : and that is
the cafe of many naturall men. As for example 3 fup*
pofe the will be right, and the afft&ions be well or-
dered, and the underftanding only bee ignorant, this
wc call a fin of Ignorance ; and that is a circumftance
which rather kffensa fin fimply confidered.Sccond-
ly, fuppofe the underftanding be right, and the will
well difpofed,but paffion tranfports a man, this is a
finncof Infirmity: But when the underftanding fhall
informe, fuch a fin is a fin, and no violent paffion be
ftirred up to tranlport the foule, but the will never-
theleffe chufes it, this I call a finnc wuhout Tempta-
tion, and this Circumftance aggravates fin, becaufe
there is more will in it,and it is much to have the wil
ftirring in a fin: Therefore, #*?£. 1 0.2 d.you ihalfind
this expreffion,//W///* wilfuffj after we have received
the knowledge of the Truth, there remaines no more Sa-
crifice for fin. It is true, he fpeakes there of the fin of
Apoftacie, but marke that word, lj wee fin wilfully,
that is, if thewillhavemuchtodocinit, whea the
other faculties are rightly informed, and well fet,
when there is no Temptation, no refinance, it is an
ill figne that the fin is out of choice. Ic is true, a man
may have his minde fet the right way, and yet a
guftof wind may come, and carry him out of the
way; but when the wind lis ftill, and the Sea calme,
aild there is nothing to.troubie him,and yet he turncs
the Rudder the wrong way, and aymesat a wrong
haven, hec now finnes out of will and perverfenefle.
There arc.many finnes of this nature, as (wearing,
when thereisno.TjemptaiiQn^ when the- Vndevftan-
dtftg)
_}9_
Ser.IV.
Difference in
finnes.
Hzbr. 10.16,
po That the Nature of man is full of
SebTTv. ^ in § kriowcs ll t0 ^ e a ** n > anc * no § reat a ^ e ^ ion is
ftirrcd up, but men will docit becaufe they will doc
it. So, ordinary negkd of the Sabbath, which can
iiave no violent Temptation to carry a man to it. So
negleft of hearing the Word, and Prayer, (I fpeake
nor of fats through infirmitie.) So the favouring of
fin in others, as alfo icosnetull and corrupt fpeeches,
tending to the difgrace of holineffeand puritic of
Conver&tion. Tnefebe fins out of choyce, which a
man is not tranf ported to, not carried to, through
any violence of paffion : It is one thing for a man to
fell himfelfe to fin, as Ah&h did,and another thing to
b^ fold under fin, as Paul • it is one thing to goe into
Captivity, another thing to bee led thither with a
kind ofoverrulingviolence;forin fuch cafe the moft
upright-hearted man may be mifcarried, when finne
(hall get on the hill of paffion, when it (hall have the
wind of him y and ftand on the higher ground, hec
may bee foiled; but when a man {hall bee on even
termes with finne, when it (hall have no fuch advan-
tage, but a man is every way himfelfe, and yet then
finagainft God, this aggravates it exceedingly, for
hedothitnot out of paflion, but in cold bloud, and
out of choice ; and when hechufestofin,itis a feare-
| full thing. When it is with him, as S.^ugujtine
fpeaks ofhimfelfe,who when he had Apples enough,
yet out of delight in the aftion, hce would goe to an-
other Orchard and rob that, without Temptation,
becaufe he would doe it. So that there is difference
betweene a manthatis ovcr-ruled,and overcome out
of violence and paffion, and a man that feekes com-
pany and occafions , and incentives to whet and
quicken
all unrighteoufnejfe and ungodlinejje,
quicken his Ms, that fo he may have more pleafure
and delight in it. Let thofethat are guilty confider
this Circumftancc.
Fourthly, finning againfl: Vowes and Covenants
made with G o d, aggravates finne ; for G o d hath
faid He will require our Vowcs,ii a man have cove-
nanted, God will cither have the thing done, or
dfeHewill furely punifhthe party for breaking ir,ir
is a thing He will not omit. Now befides particular
Vowes and Cov€nants,confidef the generall Vowes
we cntred into at Baptifme, befides thofe which wee
have renewed at the Sacrament of the Lord's Sup-
per: Gal. 5. 3. When a man is once Circumcifed, heeis
bound to keepe the whole Law : So he that receives this
Sacrament,binds himfelfe in a folemne bond to keep
the whole Law : now it is ufuall, that after men have
received the Sacrament, we fee no alteration in their
carriage; if they were given to fwearingbcfore,they
fweare ftill s if they were given to ill company, to
vaine and idle courfes, they continue the fame ftiJJ,
and thinkethe fin the lame ; but they are deceived in
thar,for fin after Covenant is greater than it was be-
fore. £&;£.'! 6. 3 2. Sin is there aggravated from this
reafon, faith the Prophet, Thou hajl beene an harlot, as
a wife that commits adultery ,• that taketh fir anger sin
(lead of her hwband. As if he had faid, Thou art mar-
ried tomee inholioefie and righteoufneffe, and fo
thou playeft the harlot as a wife, and that makes the
fin out of meafurcfinfull. And it is true of particular
vowes, that you may judge aright of fin, and know
the greatnefle of it.
Laftly 5 finne is aggravated from the mcanes you
h->ve
9»
Ser.IV.
4. When it is
done again ft
Vowes and
Covenants.
Galath.j.j,
Ezek.i^.jJo
JL.
SbR. i V.
6. When it is
done againft
much mcines.
Icr.j. *i.
Ier.f.j.
Hof.4.14-
T7*tf ffee Nature' of man it full of
z Chro.36.ii.
have torefift fin, confider how many meanes we en-
joy, and yet profit not by them. The mercies of
God fhould draw us to Him, God expels a re-
turne of that fruit at our hands . and yet (as the Pro-
phetcomplaines, ler. 5 .2 2. J Tou have notfaid in your
hearts, Let tu fear e that God who gives us the fir ft
and latter raine, andkeepesfor ut the appointed times of
harveft. As if hee had faid, God cxpe&s this at
your hands,He gives the firftand latter raine for this
end, that you may remember Him, and thinke of
Him, and when w£ fay not in our hearts,Let us feare
that God that doth this and that for us, God takes
it amifle, for His bountifulnefle fhould lead us to re-
pentance; and therefore the defpifing of it muft ag-
gravate fin. So after Corre&ioos (as no man can fay
he hath had no corrc&on) a fin is much aggravated.
Therefore, lerem. 5.3. it is complained of, I have
flrucken you y andyou have not forr owed ^ 1 have wounded
you, hut you have refufed to receive correction. As if he
had faid, This is it G o d takes exceeding ill at your
hands, and it fliewes that your rebellion is come toa
great height 5 He hath fmitten you, and you have not
for rowed, that is,y ou have not taken the fin to heart,
that hath caufed this fmiting.Therefore He is angry,
as/y*/?4. I 4* I will vi fit your daughters no wore, &c.
becaufe the) have not profited by what I have done alrea-
dy : that is the meaning of the place. But chiefly,
and of all the reft of His mercies, He will not bearc
the contempt of His Word. I will name but one
place, 2 Chron.%6. 1 5 . faith the Prophet there, Jrofe
early andfent my mefjengers, but how did you carry your
{elf e towards them ? Tou mocked my meffengers^ndde-
■ : fiifid
all unrighteou/nejfe and ungodlinejje.
^i fed my Word, till my wrath rofe againjtyeu, and there
was no remedte. As if he had faid, When a man once
comes to this, that when God (hall once fpeake in
His Word,(hall declare His truth,(hallmake known
fin, and call him home by the Gofpell, but hce (hall
negledi ir, take no good by it, not fuffer it to worke
on him: Now there is norcmedie.Whatthen * The
wrath of God rifes againft him, and then comes
deftru&ion, fo that it rifes not the fecond time- fo
that as G o d hath (hewed you more mercy 3 fo arc
your (ins more. Doe but think what an unrealizable
unequal! thing it is, that you (hould take fo many
mercies, health and wealth , ff om His immediate
hand, and yet never fo much as thinke of Him,ne ver
worfliipHim, nor feareHim, nor take His mercies
to heart : How many tafte of His goodnefle,and yet
continue to defpife Him,and not to bring forth fruit
by His Word f which is no fmall thing.
And fo much (hall ferve for the aggravations of
(inne.
Now wee will come to take away the Excufes.
And firft, every man is ready to fay, Though I faile
in many things, yet I hope my meaning is good, I
have as good an heart as another man,though I make
notfuchafliew.
But I will aske thee this briefe queftion. Whence
come thy evill words < &c. are they not fruits and
buds that proceed from a fap within i When fparkes
fly out of the Chimney top, (hall we not fay , there is
a fire in the houfe i If wee fee evill words and ani-
ons, (hall we not fay, the corruption is greater in the
roor,thanin the branches i
Thou
?3_
Ser.IV.
2. To quicken
cur dehres af-
ter Chriftjtake
away the Ex-
cufes of finn*.
i . Excufe.
Good mea-
nings.
guefi. . I
94
Ser.IV.
2, Excufe.
Bundle of
nature.
Anfw.
Aggravates
fionc.
Macth.i?«i$.
That theNature of man is full of
Thou wilt excufe it, It is my nature, and I hope I
(hall be excufcd a and that God will not deale fo hard-
ly with me, He knowes I am flefli and bloud,and the
ftrength of mv nature.
Well, I will adde fomcthing to that I have for-
merly faid, it being a point hard for us to belecve,
and to make ufe of.
I fay, the badnefle of thy nature is fo f arre from
excufwg thy fin, thatit exceedingly aggravates it. I
have (hewed many reafons, and will now addc thefe
foure, and then it will be evident to you.
Fir ft, whereas you thinke your finac is excufable,
becaufe of your natures, you muft know it is mod
ftrong,and violent,and ftirringthere j for I willaskc
you, whence come your fins f It isanfwered,.Af4M&.
j 5. 19. Out of the heart comes Adulteries, Fornications,
&c. And if out of the heart, is it not thence as from
thecau(e,the Principle i Are they not minted there?
And is not every thing ftrongeft in theGaufcMf
the Dough be fowre, how fowre was the Leaven f
If fo much ill be in the fruit, there is much more in
the Parents of that fruit.
Secondly , as it is ftrongin the heart, fo it is much
more abundant there, that phrafe cxprcfles it fuffici-
ently, Out of the abundance of the heart the mouth fpea-
keth : As it out Saviour had faid,There is fome evill
in the tongue,but it is aboundant in the heart: fo that,
take any finfull a&ion, it is a di(h of water taken out
of the Sea, or like a drop taken out of the fountaine,
for there is an abundancc,a fea of corruption within.
Thirdly, confider that fin in the heart is a fpring,
and therefore an adual fin,that is exceeding hainous,
is
all unrighteoufnejje and ungodlinejje,
is not fo much in G o d's fight, as a finfull luft that
is in the heart, becaufe it is a Spring, and therefore is
vertually more than a great Pond : I fay, vertually
more, for it doth more. Take a great vaft fin, it is a
broad Pond that vanifhes away as every a<5Hon doth,
but a luft within, is fruitful!, it is a fpring of fin, and
therefore is in efficacie more.
Fourthly , the laft confideration is nearethis, and
that is, fin in the heart is permanent, the poilon of
Corruption remaines, the anions pafles,but the fin-
full difpofition continues in a man, that when Go d
lookes on him, He fees him as an hatefull perfon,He
lookeson him, as wee doe on Toads and Serpents,
for his very nature is bad, and that continues, and in
this regard exceeds fin in a&ion. This I fay that you
may make this ufe of it. When you meet with any
particular finne which appearcs hainous, let it be as a
River to lead you to the Sea. When you fee a fin of
covetoufneffe, of vanity, of wrath, of uncleannefle,
let that lead you to the heart, and conclude, that you
have an unclcanc heart, a contentious heart, a covet-
ous heart,a rebellious heart.This ufe David made of
his murder, and upon that occafion he was brought
to conceive aright of Originall fin, which perhaps,
he never fo confidered before, Pfal. 51.4, In Cm hath
mj mother conceived mu^ thegreatnefleofhisfinne
made him breake forth in that manner, Agamji thee
have lftnned,K\m amazed him, it made him to know
what Originall fin was, whereof this was but a fruit,
and being the ipringitmuft needs have more effica-
cie. If a man finde any pride in his a&ions, let him
looke to his hearr. it may be G o d hath left him to
fuch
95_
4
Aduall finnes
fhould lead us
to fee original.
Pfal 51.4.
9*
Ser.IV.
h i «— • mmm ~ m
aChro.$i$i
Rom.9. XI.
Tliat theNature of man is full of
3. The times
are times of
■theGofpell,
not of the Law
Ob)e£}.
Matth.j.io.
fuch fals that he may fee what is within ; as it was
with Hezekiah, 2 Chro. 32.31. For this caufe God
left him to try him,that He might know all that was
in his hearr,that it might be difcovered to Him what
an heart he had. The Apoftie fpeaketh, Rom.g.n^
23. (a place very confiderable, for it may helpcto
humble us) of veffels prepared for honour, and of vef~
fels prepared for wrath, and definition : the veffels be
of two forts ;thofe for honour, they have a fafliion
pecoliar to them, which when you fee,y ou may fay,
this is made for fuch apurpofe, and in other veffels
you fliall fee another fafliion, and may fay, This is
not a vcffellof honour, but of dishonour. So looke
on thy heart, fee how it is framed, and when thou
feeft the falhion of itthoumayeft fay, for ought I
fee, my heart is framed, and fafliioned to defini-
tion. This ufewee (hould make of our nature, it
fhould be fo farrefrom excufing finne, that it fliould
aggravate it.
The third excufeis -, But wee live in times of the
Gofpell, and God is full of mercy, and will not
deale with us now, as He did with them in the time
of the Law.
Will you make God all Iufticc t
I anfwer, and (hew that there is a great deceit in
this, out of that phce^Matth. 1 ) .io,Except your righ.
teoufneffe exceed the right eoufnejfe of the Scribes and
Pharijees, iou cannot enter into the kingdme of God.
This is fpoken to them that were under the Gofpell,
for He faith, I fay unto you, &c. The meaning is this,
The Pharifees did many things, they kept ttieLaw
in a great meafure,and thought to be faved by it- but
except
all unrigbteoufaefle and ungodlinejfe.
except you doe more than that, you (hall never be
faved. As for cxamplc,in the fequelc of this Chap-
ter He names foure particulars : The Pharifees fay 3
Thoujhalt not kiU^ but that is not enough : I fay, Thou
fhalt not be angry unadvifedly. Againe,they fay. Thou
jhalt not commit adultery : But I lay, if thou cherijheft
any luft, though thou never commefi to a£l it, thou com-
mittal adultery, Againe, the Pharifees fay^Forfiveare
( not : But I fay ,S ware not at all, but let your ycajbeyea,
I and your nay, nay 5 fir tvbatfoever is more than that, is
j evtS. Let them that fweare, #y Faith and Troth, con.
fider this. Againe,the Pharilees fay, An eye for an
eye, andatoothforatooth. But I fay^TouJhaU doe good
to them that hurt you, andblejfe them that curfe you,and
except you doe this, (which is more than the Pharifees
doc) you cannot enter into the Kingdome of God. You
that think your condition fo good,becaufeyou have
a new Prieft.hood, a new lubile r z time of liberty, I
tell you,except you yecld an Evangelicall obedience
to all I have now named (which are but fame of ma-
ny more) at all times, and in every particular, al-
though you live under the Gofpell, you cannot bee
faved, for otherwife the Publicans and Pharifees can
doe as much as you, and you muft doc more than
men can doe by nature, you muft do fomething that
is lingular, and above the reach of Nature,y ou muft
ftrive to perfeftion, labouring to bee like your hea-
venly Father. So much for that.
The fourth Excufe is. But wee doe many things
that willballance our finnes, although we doe fome
things amiflc, yet we doe many things well, we give
Almes, receive the Sacrament, it may be, wee come
H to
97
Ser.1V.
objeff.
4. Excufe.
The good
things we doc,
will ballancc
the cvill.
iSer.1V-
\*Anfa<
lames 2. i o.
Tlwt the Nature of man is full of
Obytt.
Others arc
wojfe.
Anfw*
to Church diligently ; and thefethings, in their con-
ceit$,ballance their fins 5 and though they finne, yet
they aske God forgivenefle morning and evening,and
their fins are not fo hainous, as ii they had done no
good at all, and for this they thinke God may dcale
better with them.
But it is true in this, as in your Law, Stoppage is
no payment. When a man doth fomething that God
commands, and leaves otherfome undone ; let him
know God requires a perteft obedience to every
Commandement, lam. 2 . 1 o. He that ketfes the whole
Law 9 and failes but in one, that is, omits onedurjr, be
is guilty of all. If that be fo,then every bufli can (top
but one gap, you have no more than was your duty.
If you could doe fomething fuperfluous, and-riibre
than God requires at your hands, it were fome
fatisfa&ion. But if there bee other finnes wherein
you fpare your felfe, and would have a little more li-
berty,you would not be foftrait laced in this .feeing,
I fay, God requires an exa<St obedience to all, all
that you doe is nothing. It matters not how much
you doe, if you faile in one, though you be carefull
ro doe all the duties of new obedience, fo that there
js no Gommandementbut thou endeavoured toper-
forme it to the full^yet if there be one thing wherein
thou takefl liberty, it is enough tocondemne thee.
Againe: But I hope I am not fobadas others. I
am free from many fins, wherewith others are tain-
ted ; and I have many good things in mee, that they
want. To this I anfwer briefly, and fo will paffe
from it: Firft^hou mayeft deceive thy felfe much,
in thinking thou art not fo bad as ochers. Art not
thou
1
all unrighteoufnefje and ungodlinejfe.
thou cut out of the famepeecc,and made of the fame
made, the fame clay t Haft not thou the fame nature
that other men have * And what is the reafon thow
runneft not into the fame outrages that others doe *
Not becaufe thy nature is better, but becaufethou
art more ttfhained. - A Wolfe that is tyedup,is the
fame with the Wolfe that doth all the milchiefe.
This therefore know, that every naturall man is re-
ftrained by by-refpeds. 'That rule is general!, Rom.
3 . 1 %.Tkey havtmtthefeAre ofG o d befortthtir eyes,
when he would have a reafon why the nature of man
is fo ba<i, having lpcnt the former part of the Chap*
ter in reckoning up the fins to which it is inclined, he
gives this reafon, They have not the feareof God
before their eyes 3 all are alike intbis,one is not more
reftrained than the other. The difference of reftraint
is in rega d of outward a&ions, there is no new
fpring of Grace in them, as is in the Saints. Againc,
for thy V rtues^take heed thou deceive not thy felfe,
for tljou mud know there be naturall vertues that
imitate chafe which be true, and arc very like them •
as the Briftow ftonc is very like the Diamo nd y y et there
is great difference, one is a Pearle, the other is only a
Alining ftone : So I fay, naturall vertues may be very
like true, burin Cod's fight there is agreatdealeof
difference. For example, two men may come to die ;
One man is not afraid out ofa ftupidity of fpirir^and
on falfe grounds may bee as fecure as another, that
hath peace on the beft grounds,and this imitates true
faith: So a man that is naturally meeke, may carry
it better than one that hath true meekeneffe, there-
fore it is hard to finde the difference; but if you look
Hi to 1
8.0013.1 8.
lOO
Ser.IV.
Meant to arme
us againft thefc
Excufes,
i. The Word,
The fpirit
of bondage.
71?at the Nature of man is full of
to the principles whence they come, the matters
whom chcy fcrve,y ou (ball finde,they may be good
all the way, but not at the journeyes end, they have
anillfcope, they aime at a wrong marke : Let them
have what they will ; Circumcifion, nor Vncircum-
cifion, availes nothing, unlcjfetheybe New Crea-
tures, elfe (^regards them not. Andfomuch (hall
fcrve for Excufes.
Now addc this to the reft, labour to aggravate
your fin by removing of the Excufes which the na-
ture of man is witty to invent • ufe the ordinance of
God which He hath appointed to humble you, and to
worke thele things on your hearts, and that is His
Word, Ier. 2 3 , 29 • & riot my Word as fire, anda4 the
hammer that breaks the (lows? The fcopc of the place
is to (hew the power of preaching the Word purely,
what is the chaffe to the Wheat * You (hall know
my Word,and diftinguifh it from the word of men }
my Word when it is right, is as a fire which melts
and thawes the hearts of men, and as an hammer to
breake their ftrong and ftooy hearts ; Come to the
Word powerfully preached, as it is in its owne na-
ture, delivered in the Evidence of the Spirit as it
fhould bc,and it will be a meanes to fofren the heart,
and breake thy ftubborne fpirit, as an hammer and
fire, not fuffcring thee to be at reft, untill thou coffi-
meft under the power of it.
And if with this thou art not fatisfied, goe one
ftep further to the Spirit of GW,thou muft have a fpi-
, rit of Bondage,elfe thou canftexpeS no power. All
thar wc have faid in drawingthis map offinnc, inad-
ding thefe aggravations,and removing thefe excufes,
is.
all unri£oteoufne(]e and ungodlinejfe.
is nothing, if G o d give not a fpirit of Bondage to
caufc you to feare, for it is that that makes the Law
effe#uall,as the Spirit of Adoption makes the Go-
fpell, no man without it can fee finne with afaving,
and feeling fight.
B uc how doth it worke this eft eft in a mans heart?
Not by making him feare GW3S a (lave, for that the
Holy Ghost will not doe ; therefore that is
not an A ft we can attribute to Him,but my meaning
is, The Holy Ghos t by the fpiik of Bondage
enlightens a man to fee his fin,and the fentence of the
Law^gainft it,and to judge of his eftate with a grie-
vou^jdgcment,and when he fees things asthey are,
he knowes and fceles the bondage he was in before,
though before he felt it nor,
I fay, the Ho i. y Ghost enlightens us,which
cnlig!uningdifcovers(ous,andconvincethusoffin 5
and then we lookc on the Law, and there findc, Cur-
fid is he that continues not in all theft Commandments
to dee them. Then obferving our hearts, and feeing
how farre wee are from that rc&itude the Law re.
quires, our fpirits begin to feare, like a man in bon-
dage, thatisfhutupinprifon, and in danger of his
life: therefore,asforthe Word, fo labour for this
Spirit; the Word is a fliarpe fword, but how can it
wound us without an arme to handle it t And when
you have done that, you will eafily doc the thing I
have exhorted you to. doe, that is, you will then
come to Chri st, you will not ftand to cheapen
the Kingdome of Cod, but you will buy ir, though
you givcall you have font, and yet will thinkc you
have a good bargaine , y ou will not feeke the King-
H 3 dome
101
SebuIV.
How it v?or-
keth this in a
man?
!0Z
Ser.1V
GaUt.3.8.
Philip. 3.9.
That the Nature of man is < full of
■
dome of G o d in fuch a lazie, and lax?, and remifle
manner, as you were wont to doe^ but will take it
violently. And if you come to G o d after this man.
ner, if you be driven out of your It Ives, and fee what
your owne rightcoufneffe is, that ir will not ferve
your turne, and therefore feeke for a righteoufnefle
at His hands, you may bee fure Hee will not deny
you. You may fee what S. Paul faith, GaUt.3. 8.
Thatyou may be aflured,*^ faking you pall obtain,
faith he, If an Angellfrom heaven f reach another Go-
jpelljr if I my felfe jhould doe itjbeleeve not the AngeQ,
\ andletmebeaccurfl: Asifhehadfaid, I haltaiade \
this truth known,that you (hall be juftified by mecre
grace , without workes, that you arc to come to
Christ with'an emptie hand, bringing nothing
with you. If any man now fliould queft ion this Go-
fpell, and think to bring fomething of his owne,and
will not ftickc to this cleare promife 5 nay, if an An-
gell come from heaven and contradict it, let him be
accurfed.
This is the true Gofpell, and you may beleeve it.
If you can therefore doe as S. Paul did, Philip. 2. p.
That reckoned all as droffe and dung, that hee might bee
\ found in Christ, not having his owne righttouf
neffe of the Law, but that which is through faith in
Christ, That when you come to fee your con-
dition, you defire the righteoufnefle of C h r i s t
with that carneftneffe that he did, when he reckoned
all as droffe and dung, even his owne righteoufnefle,
which he knew would not ferve the turne. If, 1 fay,
thou canft thus goe to C h r i s t , knowing that no
antecedent condition is required, but onely thir fling
for
j all unrighteoufne/JeandungodlineJJe.
for Him,being fully perfwadcd chat thine ownc righ
teoufneffe is fufficient, and having a favingand firmc
knowledge, That mans nature ufuttofallunrigbteQuf-
nejfe ar*dungtdline{fe /Christ carinot deny thee,
he will receive thee to mercy.
We wili now briefly come to the next point, anS
that is this :
There is a revelation of wrath againfi allunrighteouf
nejfe of men.
And that is another thing that will humble us,for
there muft be two things to doc it $ one is td fee our
fins, toknow that thereis no worth, noexcellcncie,
no worthint(L at all in us : And thefecondis, to
have an apprehenfionotwrathdueforafin, and fo
his mtftTy under the famc.l hough a man be neverfo
miferable, yet if hee have a bottome to (land on, hee
will not goe to C h r 1 s t 3 but when hee fees his
ownc nothingneffe, and wkhall, that thewrarhof
God hangs over him,(othat he muft finke utterly,
and that there is noway tohelpehira, when both
the(e concurre, a man is humbled. Men may have
one without the other: As the Scribes and Pharifees
( O yee Generation of Vipers, who hath warned yon to fit e
from the wrath to come?) chey were fenfible of wrath,
and had fo much to humble them, but they did not
fee that viperous ferpentine evill difpofition that was
in themfelves.
Againe, many men may lee their finnes, and ac-
knowledge the infufficiencic of all they have, but
they are not fenfible of wrath, Go d hath not char-
ged finnc upon their confeiences, nor revealed His
wrath- andthercforc theygoe on ina fenfelefle man.
. H 4 ner.
103
Ser.IV.
do&.$.
Thereis a Re
velationof
wathagainft
all unrightc-
oufneffe of
men.
!
104
There is a (Revelation o fvrath
Ser.IV.
Two things to
be obferved.
i. The certain-
tic of this
wrath.
Proofes of it,
I
Rom.i.if.
4
ner, and are no more mooved with the other than
ftockesandftoncs.
Now the fcope of all this being to bring us to
Christ: I will runne over a few things, which
may from hence be obferved. 1 fay, There is a reve>
tit ion of wrath from heaven again fi allunrighteoufneffe.
Wherein marke two things.
Firft, the certainty of this wrath, It (hall come on
all that are unrighteous : And fecondly, what this
wrath is ; I will but briefly name the heads, and dif- 1
patch the point.
Firft, I fay, there is a certaintie in it, for G o d
hath revealed it from heaven, J&?/*m.i 5. They had
Thoughts accufing and excufing them 5 the light of
Nature told them that they deieived wrath, Judge-
ment ftrucke them with feare.
Secondly, it appeares by experience,there be ma-
ny fteps, many prints and Feftigia of the wrath of
G o b in the world continually.
Laftly, by the Scriptures, Curfedbe every one that
continues not in the whole Law to doe it. And as the
Law, fo the Gofpcll reveales if, Chris r Jhall
cometo judge the fecrets of mens hearts according to my
G off ell. Nay, it is an old Truth delivered berore the
Scriptures, As vxludes Epiftle,2/w;£ preached, Be-
hold the Lor d Jball come with ten thoufands of An*
gels^ &c. And if this will not perfwade, we will rea-
fon with you a little, for it is not necdlefle to ftreng-i
then thefe common truths with reafon, becaufc wee
are not convinced of them enough, which is the
caufe men live without God in the world.
Therefore confider,if there be a G o d,Hc is not a
negligent,
agdtnjl all unrighteoufnejfe of men.
negligent, an idle, or unaftive God, for ihould he be
fuch a God, hee muft either be dead or aflcepe. But
God is a living <7<?^and if fo,then the adminiftration
of the things of this world is in His hands 3 now in that
the maine bufineffe is to punifli and reftraine them
that be evill , and to reward them that be good. '
Againe, if there be a God, He will be feared and
worfhipped by men; but if Hee would not punifli
men for fin,if His wrath could not be kindled againft
them, for their provocations of Him, He fhould doe
neither good nor hurt : and it is naturail to men to
contemnc that that can neither hurt nor profit them •
and fo He ihould not be feared.
Againe, ifthere.be any God, He muft needs be de-
lighted in good nefle, He muft needs have acertaioc
inclination to that which is holy and right: and if fo 3
then He muft needs hate that, that is evill. If He love
light. He muft needs hate darkncfTc, if He loves life,
He muft needs hate death 5 and indeed love of good-
nefTe proceeds from hatred of evill, and hatred of
evill arifes from love of goodnefle^ and if it bee
fo, why fhould not hatred be 3&ive,as well as love 1
Therefore, it is certainc there (hall wrath come a-
gainfi all unrighteoufnejfe and nngodlineffe of men.
Secondly, what kinde of wrath is this t In this
wrath you fball obferve three things;
Firft, there is a treafure of this Wrath, Rom. 2.5,
Thou according to the hardnejfe of thy hearty that cannot
repent, treafureji up wrath.
Now in a Treafure you fhall finde three things :
Firft, it is anheape, and there is ftillan addition
thereto, a man growes richer, and richer 3 faving (hil-
lings
Ser.IV,
a. What trnV
Wrath is.
Three things
obfervable.
1 It is a Trea-
fure.
Rom.*.?.
\o6 \
Ser.IV.
Revel l.iO.
Tliere is a %peUt\on of the Vrath
x. The power
[of it.
lings and pence, and they (till adde to the heape. So
God addes to the hcape of His wrath, as men adde
fins, He addcs droppes to His Violl, and when the
meafure of our finnes is full, then the Violl of His
wrath is full, it is (till encreafing. Let not a man
thinkc,that when he is over the fhooes,he can goe no
further, for wrath receives addition.
Secondly, Treafures arc clofe,and covered, there
being no ufe of them for the prefent. It is therefore
faid, Wrath is fowen for the wicked, as joy is fowen
for the righteous,it lyes under the ground for a time:
Therefore, doe not fay G^isflacke, becaufe you
finde no: His wrath prefemly powrcd forth. It is not
flacknefle, bur patience : And if you doe of negli-
gence fin, and God markes it nor, but is patient to-
wards you, and (uffers you, know that Hee will not
(uffer that patience of His to be abufcd,butfor every
houre that you fpend after the commiffion of a fin,
without returning to God, you (hall fare the worfe.
ReveL 2 . 2 o. I gave her Jp ace to repeat, apdjhe d*dnot 5
What then < Therefore I wtll cafl kr into great tribu*
Ution. So that as God is angi ie,and as H«s wrath en-
I creafes, fo it lyes hid for a time.
Thirdly ,there is an expence of Treafures, intimt
of need they bring them forth,and ufethemjfo doth
God partly in this life, when Hee fhallfmire a man
withdcftru<5tion 3 that (hall quite fweepe him away,
as He did Saul and ludot y partly and fpecially in the
life to come, which is called the declaration of the
juft judgement of God, that fhall then bee declared,
which is now for a time hid.
Secondly, as there is a Treafure of His wrath, fo
there
arainft all unrighteoufnejfe of men.
there ij a power of His wrath, Pfalm. po. i u Who
khmm the power ef thine anger i That is, ic is not a
wroth like the wrath of men, but a wrath that hath
mucft power init • fo that looke how much G o d is
ftronger than man, fo much doth His wrath exceed
the wrath of men. God fliewes all His power in
executing His Iufticc on the wicked : Therefore, it is
bid, Rom. 9. 22. What if G o d, witting to jbew His
wrath, and to make His power known, endured with much
long- faff erwg the vefjels of wrath fitted to deflruttion ?
That is, He will fhew His mightie power in puni(h-
ing them, as He fliewes the great riches of the glory
of His mercy on the Saints. God is knowne by
executing Iudgement, andthegreatnefleofGoD is
knowne by the greatneffe of thepunifliment inflided,
and you fhall know Him to be an Almightie God
as well in punifhment as in mercy • there is a tran-
fcendent power exercifed in one as well as in the o-
ther : Therefore it is laid, Whoknowes the power of
His wrath ? You know the wrath of a King is great,
becaufe he is powerfull • and how much the power
ofGoD exceeds the power of a King, fo much His
wrarh exceeds the wrath of a King. It is therefore
compared to a confuming fire that devourcs all, to
the wind that breakes the Rocke in funder, and to an
over-flowing River that carries all away with it.
Confider God therefore inthegrcatntfTe of His
power, for fuch is He in His wrath.
Thirdly, confider the fuddennefle of if, it comes
fuddenly on men, and that makes it the more feare-
full : If G o d gave warning, it were another cafe,
but Hee furprifes men before they be aware. It is
true
107
Rom.?.**,
3. The Hidden*
ncfle of it.
■ 1 '■ m 1
io8
Ser.IV.
i Sam.$.it«
Simile.
Simile.
PiOV.l.27,
Tliere is a Revelation of T&rath
true that Damnation flecpes not, but travels as faft
as thy f elfc, and will meet with thee at thy j ourneyes
end, but men know it not. Therefore, when you fee
this to be your cafe: What makes you fecure? You
fede it not, you have no lenfc of evill, you live by
fenfe, and not by faith. But confidcr, wrath comes
fuddenly,which is enough to awake a man our of his
flcepe of fecurity 5 for let him thus reaibn. If G o d
meant to fave mc, He would give meeno reft in fin 5
for whom Hec intends to fave, Hee affii&s before-
hand, that they may not perifti with the world, but
thofe that will goe with the world He fuffcrs togoe.
That is a terrible faying in the fi rft Booke of Samuel,
the third Chapter and eleventh verfe, fpeaking of
Hophni and Phinea* ,hhh God, When I begin, I mil
make an end,znd this is the fentence of all the wicked.
It is fmall comfort that you are free, it being with
you, as with them that be feldomeficke, that when
they be ficke, for the raoft part die for it. When all
things goe well with the wicked, then the wrath of
God comes like an Earth- quake, which by reafon of
the winds being inclofed in the bowels of the earth,
hath a calme preceding it ; and fo there is a calme in
mens (pirits, before the Eirth-quake of Gods wrath
comes, and then it is as a theefe in the night, who
comes when they be in a dead fleepe, andleaft looke
for him : After this manner, comes the wrath of
God on the wicked, as itisthreatned, Prov. 1. 27.
There Jhallcowe on themfudden defolation, and dejtra.
fiionjhali over-take them as a whirle-rvind, it fhall fur-
prize them on a fudden 5 and this may make them
to tremble, when they confider that fin is attended
with
againji all unrighteoufnejfe of men,
with deftru&ion $ when they fin, either God puniflies
them prelently, and then there is fmall caufe of joy,
for the bitterneffe is more than the pleafure, orelfe
He lets them alone, and there is nothing in the world
worfe than to thrive in finne, for then deftru&ion
will come fuddenly.
The ufe then you are to make of it, is, Firfr, to
teach you to fee what fin is, in that it hath the wrath
of God iox its Concomitant. We are apt to make a
mocke of finne, we are ready to flight fin, and to lay
it in the lighc ballance of Common opinion, and not
in the ballance of the Sanftuary, and fo we come to
be deceived : Therefore this word,i?^^/^,muft be
markedjit intimates that we are backward to take no-
tice of it $ except the Z^reveales His wrath from
heaven, and take us in hand to convince us of fin, to
(hew us our corruptionin its owne colours, for wee
looke on thefe things by a falfe light.
Thinke with your felvcs therefore,what that mud
be which God puniflies with cternallpunifliment.See
what it is in the punifhmentof Christ our
Surety, thinke what that is that brought Gh k i s t
from heaven,whatthat is that caft thofe Angels into
hell, to be bound in chsines of evcrlafting darkneffe.
Againe, fee it, as you ufe to fee it in the day of
Death, for then men are commonly awake, fee how
it is thenprefented, if it be not then terrible.
Againe, judge of fin as men enlightned doe looke
to holy men how they judge of finne ; And,which is
without exception,fee how the Scripture prefents fin
with this Concomitant, the wrath of God,zs an evill,
and bitter thing. Sec the Prophet uremic jhe fecond
Chapter,
Ser^
Vfe-i.
See what fin is.
110
Ser.IV.
There is a Revelation of Tbrath
Chapter, and it is certaine that the j udgement of the
Scripture is right. And let all this humble you.
vfe 2 . Secondly, make this ufc of it, learnc to adde this
labour for a to y 0ur humiliation. As you muft labour to fee
maA^od. yourftate, to have that corruption of nature which
1 is inyou,difcovered: So youmuft labour for a fenfe
of the wrath of God, which if you get net, you will
never be humbled: Labor to ke God Himfelfe in His
wrath,looke not nakedly on an ?ffli&ion,but fee God
in it. If a man hath a fight of Him, the Creator, it
will wholly amaze and humble the Qreature. Eliah
was not moved with the wind that tare the Rockes,
nor with the Eanh-quake,thoughterrible,,but when
God came (though in a fofc voice, yet) the pretence
of God humbled him, that made him cover his face
with his Mantle.
There bee two kindes of Afflidion, one is that
which the Creature is able to bea- e,the other fort is,
when God's hand is in it,when th~y are mingled with
His wrath.Thefe be like arrowes dipped in venome,
that make a deeper wound, and fuch an one as is in-
curable : when you feele the wrath of God in any af-
flidion, let it be but a light apprehenfion ink lelfe,
yet when the Lord (hall let it on, and mingle it with
His wrath, it will grow infupportable.
Judas before his Treafon thought thirty peeces of
filvcr to be a great matter, and that he had got much
by ir^buc when God did manifeft Himfelfe,and revea-
led His wrath a little, fo that hee law God y and had a
feeling of Him, (as every manfhallhavcfooneror
later) you fee what a condition he was in.
So it was with Bdfhazzer^ It was his feare of God
when
agcunji all unrighteoufnejfe of men.
when he law the Hand, ic was not the hand, but the
spprehenfion of God's wrath that railed his thoughts
and loofed his loy nes, and made his knees knock one
againft the other.
So<W,when he heard the Word of GWby falfe
Samuel, it caft him on his face, he cared not for any
thing that men did to him, (you know how David
defcribed his valour) but when God comes to him,
that humbles him.
Confider what it is to have the mighty God of
Heaven and Eyth to be thine Enemie, who hath all
things at His Command,and if He be thine Enemie,
all things fliall worke together for thine hurt, as eve-
ry thing ftiallt>e for thy good, if thou be in favour,
and covenant with Him.
If thou fay , but I feele nothing for the prefent^Re-
member, though thou f eeleft it not for the prefent,
yet there is wrath laid up for thee,G^hath it in ftorc :
Remember God's dealing with them that finned a-
gainft Him- Shitnei had committed a fin that in God's
fight deferved death ; fo did Adonijah ; fo did Saul
and his (even fonnes, that were hanged for breaking
their oath with the Gibeonites : You fee how long
thefelay, as if God had forgotten thcm 3 but at length
He brings them all to death.
He doth not powre out His wrath on the fudden,
perhaps thou (halt feele nothing of a long time, but
thou art condemned, and when the Gaoie- delivery
comes thou (halt be executed, for GW renumbers
thy fins. Cains fin lay at his doore, though he faw it
not,it was not takenaway^bur continued, and it not
only continued^and kept awake, but it cryedday and
nighr,
112
Ser.IV.
rfi
Goe to Chrift,
3
Tliere is a Revelation of y>rath
nighr, unto him, untill the eric entred intothe'eares
of chc Lord.
The cry offinne is like the cry of an Hireling, to
whom the juft Mafter,whenthe day is fini(hed 3 payes
fuch wages ashedeierves : So a (inner, when his
time comes, is remembred before God; though
wrath hath beene reftrained for a time, yet now it
fhallfeazeonhim.
We (hould lcarnc by this to humble our (elves.
And laftly,if wee finde the wrath of Gad, and no
way to efcape it, then goe to C h r % i s t : for thefe
two things we muft doe:
Firft, we muft have our mouthes flopped, that fo
all men may be culpable before Him.
Secondly, we muft be ftiut up in prifon,He (huts
up all under finne 3 that the promifc might be to them
that belecve ; when a man is (hut up under the wrath
of G o d, fo that there is no evafion, this will bring
him in.
Indeed, if the minde of a man can finde any way
to get out, he will never come in to Christ.
But when he (hall not tell how tofcape the wrath
of G o d, if he fin againft man, man (hall judge him .
but who (hall 5 whcn he fins againft God < If he con-
fider the Terrour of G o p's wrath, if he be (hut up,
and his mouth flopped, and he left inexcufable, and
(hall fee him felfe a miferable man 5 I fay, this will
make him goe home to C h r i $ t.
And that is the ufe you (hould make of it, and be
fure He will receive you, if you goe to Him .
. Sinne is like the firy Serpenr, and the Wrath of
God likethc Sting, when you arc wounded there
with,
againft all unrigbteoufnejfe of men.
with, then know there is no way to be heated,but to 1 cTTT
looke up unto Iesus Christ, flie Brazen j .
Serpeftt, (and if a man be not wounded, he will not i
looke up) God's promifes ate general J, He hath
bound Himfelfe in His Wotd,Goe and f reach the Go*
£?e& to every Creature y nons exccp:cd s and kt him
that is athirft come, and take the waters of
life freely. Let thefe drive thee to the
Lord Christ, and thou
flialt certainly beaccepted,
And fo much (hall
fervc for that
point*
v.!
THE FIFTH
SERMON
FTON
HVMILIATION.
Ro MANS I. I&
For the Tbratb of God is revealed from beaVen
agairijl all ungodlineffe and unrighteoufnejfe of
men y Ibhicb tyitb-hold the Truth in unrighteouf-
nejje.
N D now we have almoft goncthorow
thefe words ; the laft pan of them re-
rnaincs, that is, which mth-hcld the
Tru th in unrighuoufneffei
W hereinafter the Apoftle had de-
clared the corruption of mans Nature in generall, he
now pitches on oneparticular 5 efpecially D that is,iuch
I 2 as
Ser. V,
Ofwith-hol-
ding the Truth
in unrighte^
oufneflc.
*■*< I
\\6
Tbehejl men before (Reg eneration
Ser.V-
Thrcc ihings
coafidcrablc.
generation
vvith-hold the
Truth in un-
righteoufnefle
as withhold the Truth in unrighteoufmjfe . againft
whom the wrath of G o d is r* veakd, .
In thefe words, markethefe three things : Firft,
that there is a truth which Goo haih written in the
hfcansofnaturallmen. Secondly, that this truth is
wkh-holden bythem. The word in the Original!,
rjfahv™*, fignifies, keeping it in Prifon, it is kept
downe, not fuffered to rife up, and (hew ic felfein
pratfifeanda&ion. Thirdly, thecaufeof it is, out
of love to unrighteoufneffe, or delight therein, that
\s y of unrighteous lufts. But we will put all thefe in-
to this one Propoficion.
It is the condition of the beft men before regene-
Do&r* ration,to rvitb-holdthc Truth in wrightcoufnejfc.Hhix
SfH is the point, fml fpeakes not of the condition of
fome few, but of the condition of men ia general!.
And thefe bee the men againft whom the wrath of
God is chic fly revealed, thefe be the men that of all
other think themfelves the free civill men, that carry
thcmfelves fobcrly, dealc juftly with men, that doe
wel in many things,that indeed knowmuch,butpra-
dife not according to knowledge : thefe, I fay, be
the men againft whom the wrath, &c.
It may be you will obje&herc, That is ftrange,
that the more truth is revealed to men, the more
knowledge they have, the n&ore morall vertues they
pra&ife, the worfer it fliall be with them +
For anfwer to this, you muft know/that the ha-
ving of this Truth, the beftowing of any of thefe
common graces,puts no man into abetter condition.
I It is 6td y s worke,and put upon His reckoning onely.
! Indeed the ufing or abufing of them is his owne
worke
Obytl.
Afifo.
"toitb-hoM tbeTruth in unrtghteoufnejfe.
"7 I
worke, and put upon his own reckoning. And there-
fore in regard he may abufc them,they may doe him
hurr. And thole that have much of thefe Truthes,
butufethem not, or that if they doc ufe fomc of
them, yet doe it for their owne ends, and not fimply
for God's glory, areas abominable to God, as thofe
that runnc into the greateft outrages. Men that are
more civill, are like Wolves tied up, others are like
Wolves at liberty. It is true, other men doe more
mifchiefe, that is, rhey commir more finfull anions,
and confequenrly run into mote guilt, and their con-
demnation (hall be greater; but thofe that are tyed
up, that by civility have their Lufts rcftraincd,
are no lefle abominable in G o d's fight thanothers :
a Wolfe tyed up is as hatefull to a (heepe, as one that
is at large; andfoit is with thefe men, for it is the
condition of the bed men, before Regeneration, to
mth-hold the Truth in unrighteoufneffe.
Now in this point wee will handle three things :
Firft, what this truth is. Secondly, how it iswith-
holden. Thirdly, the greatneffe of the fin of with*
holding the truth, &C.
For the firft, what this Truth is, you muft know
there is a two.fold kinde of Truth.
Firft,a natural Truth written in the hearts of men,
to whom the Scripture was never revealed.
Secondly,a common Truth, or common kno w-
ledge, fuch as they have that live in the Churchy but
arenotfan&ified.
Thirdly, a f pirituall knowledge, which fan&ifies
the heart of them in whom it is 5 the two firft where-
j of, naturall knowledge and common knowlcdgc,na-
I 1 3 turalll
Ser. V.
Difference be-
tweene civill
and prophanc
men,
x. What this
Truth is.
A three-fold
Truth.
I
Z
nS [ Tbc btftmenkfon'lieg merdthn
I
Ser.V-
i The fubje &
of this Truth .
turall men may have. Now the thing we have to doe,
is to (bew you what this knowledge here meant is,
becaufe the difference is not very appa^enr. Now as
to underftand what an accident is, y<m coivfider the
fubje&, the Author, and efficient and the extent
thereof j foconfider you thefe three things, and then
you fhall know what this Truth is.
Firft, where this Truth is : now there is a Truth
placed in the fpeculative part of the minde,or under-
ftanding,which is that,by which we know and judge
aright concerning God and morall vertues, what is
good, and what is bad, what is juft, and what is un- 1
juft- whereby many men can difcourfe learnedly
and clcarely, as Seneca, and TuSy 9 and others of the
Heathen 5 in whom, we finde many glimmerings and
fparklcs of true light. As we may finde Flowers in
the wafte, though the proper place be the Garden.
The Church is the Garden of G o »>*s in Canticles,
CMy Sifter, wj Sppufi is as a Gardeninclojed : and it is
true, thefe Flowers proper \y grow there, and if you
will have them, you muft feeke them in the Scrip-
tures, in the Church of G o d : but wemaylikewife
finde them abroad,
Secondly, this Truth is placed in the pra&icall
part of the underftanding, ?nd that is when we judge
of goi>d things to be done, and of ill thingsnor to be
done v and that as having reference to God that
Judges or rewards : And this is it Divines call Con-
science, and it differs from the other. in this, that that
judgetb fimply,. whether it be good or bed, but this
gives la*ves,and rules,and edicts of lifc.it tells us,this
rnuft be done,and this muft not be done : fo there is a
Treafure
.J^ ' .^si
y»ith-bold theTrutb in Unrigbteoufnejje.
l\ 9
Treaiurc firft of fpcculative,then of pra&ical Truth-
But befidcs them, there is in the third place, another
thing ifluing from both thefe, which (hoots it felfc
into the will and affe&ions. And that is it which the
Schoole-men call Synterefis, that is, a certaine IncIL
nation to that which is good, and a relu&ance to the
contrary. There is in naturall men not only a light
to know that this is good, or not good, and a Con-
kience to di&ate; this you muft doe,or not doe s but
there is even an Inclination in the will and affe&ions,
whereby men are provoked to doe good, and to op-
pofethe EvilL And therefore thcpropofition is true,
that naturall men have fomc truthes, becaufe they
have this Inclination remaining,even in the worft of
them. As the aire though it be darkc in the night, yet
there is a little light (thogh it be very little)by which
wecariWccrne iomthiog. So that thus far men may
go,to know the Truths of G 6 D,to have a pra&icall
knowledge of them, to have an inclination to that
which is good, and a diflike to that which is e vill.
Secondly, whence comes this knowledge : It
comes from Ie sus Christ, thefecondPerfon
in the Trinity,/^* i.p. Iohn was not the Light, but
He was the true Light, which tnligkneth every man
that comes inmhe world: It is He that infufeslight in-
to the heart of every man, as Hee is the true good,
that makes good • and as it is true fire that begets fire,
fo it is true light that enlightens. Iohn was not that
Light, neither is any Miniftcrof the Gofpell, for
they enlighten only by way of propounding the ob.
je&,but Christ opens the understanding, and
puts light within, therefore He is the true Light.
I 4 Now
Ser. V.
2. The Author
of it,
Iohn i. «•
120
Ser.V.
$. Thtcxteml
of it.
Rom.iri*
Rom. 2 i
The befi men bef m^Jgeneration
Now thirdly ,f or the Extent of this, to know how
farreit reaches 5 It cniightens^very man that comes
into the world, none is excepted, every man hath a
part in this Light* And ifthatbequeftioned, hath
every man fuch light, fuch Truths revealed to him,
by which he knowes what he ought to doe,ia a great
meafure, and what he ought not to doe, the Apoftle
proves it by foure Arguments ia this Epiftle (togoe
no further for proofe:) Firft^they muft needs know
much, for.they have meanes to know it. The invifi.
ble things of Go d are madeknowne by the things
they fee. The heavens are the woike of His hands,
and they declare it, and every man underfiands their
language. If we fliould preach in Greekc or Latine,
every man, haply, could not underftand us,but their
Language every man underfiands.
Secondly, Every matvhath thoughts excufing or
accufinghim, faith the Apoftle, Rom.i. 14. which
fhewesthathee hath this Light, for that proceeds
from Confcience and light,(hewing what is evil,and
what is gopdj there isafecretremorfc of Confci-
ence ;a the worfhi,
Thirdly, They doe the things contained in
the Law, therefore they fliew the effeft of the
Law written in their hearts ; they doe many mo-
rall things, which fliewes that they have the Morall
Law.
And laftofall,\ they judge other men^ they are
able to finde fault with the beft, to fpie out what is
amiffe in the mod holy man, and be ready to blame
him for it 3 Rtm.i.i . Thou w&fhjudgeftjvothr, doefi
m thoKcondimmthy fdfc f .All this makes the point
evidert
7t>ith-hold the Truth in unrigbteoufneffe.
evidenr, that every man is enlightncd. And fo you
fee what this Truth is, where it is placed, whence it
comes, and how f arre it extends.
And now wee come to the fccond particular, to
(hew how it is with*holdcn* It is with.holden, faith
the Apoftle, out of wrighteoufnejfe, that is,after this
manner : When men know that fuch things are true,
and that they ought to do them,yet out of their love
to, and delight in their unrighteous lufts, theypra-
dife not according to knowledge, they have fome
light in them, but their darkneflTe will not fuflfer that
light to fhoot forth it felfe into their a&ions, into
their whole Convention : As it is excellently ex-
preflcd in Itbn 1.5,3 place worth your confidering s
\?he light Jhone in darkneffe, hut the darkneffe compre-
hended it not ; or, the darkndfe received it not. The
meaning is this, When Chrift flrinesin the hearts and
confeiences of men, there the light ftayes, it goes no
further, it is fliut up within the wals of their confei-
ences,wkhin the compafle of that one facuky,it doth
not (hed it felfe into all the reft of the foule^ therf ore
it doth not enlighten the foule,though there be fome
light, yet it doth not turne the darkneffe to light, and
thence it is, that it is imprifoned,for it is fhut up,and
cannot put it felfe forth.
Thus the light in a naturall man is fhut up: As for
example, Take the light of a Starre in a darkc nighr,
and compare it with the light of the Sunne, the Star
will (hew it felfe, and no more, it cannot turne the
darkneffe to light, but the light of the Sunne,ttiough
never fo little, looke in what meafure it appeares, it
Scatters the darkneffe from Eaft to Weft : So there is
light
121
Ser. V.
* How this J
Truth is with- j
holdcH. [
Iohn 1. f .
I2Z
Ser. V.
The left men before Regeneration
Mattb.tf.M.
Phil.i.iy.
2 Pet. 1. 17.
Why men im-
prifon the
Truth.
^tf/5i>.
light in the mindes of men, which is but as a Starre
in a darke night, which doth not takeaway the dark-
neffe ; but if it be a fan&ifying light, it is like the
light of the Sunne, notfhut within a narrow com-
oafle, but fpreadingic felfe into all the pans of the
loule : Or as if a candle be brought into a roome, it
lightens all the houfe, but if it be afparkc of fire, it
(hewes it felte,and glowes,anddocsno more, it doth
not enlighten the houfe.
It is fo in carnall men before Regeneration,all the
light they have doth but glow in their breft,(hewing
it fclfe there, and making it evident that they have
fuch knowledge, but it is not a candle that enlightens
all the roome, that enlightens all the corners of the
foule. Therefore in Jl/rff.6.22. Christ fpcaksof
a fwgle eye • when the eye is right,it makes the whole
body fullof light, that is, when the knowledge is
right indeed,when the knowledge a man hath is fan-
difying, and powerfull, then it enlightens a man
round about, that he may fee which way to goe, but
if it be a common light, which he termes a double
eye, it will not Efficiently direft. Likethofe holy
mcnthatthcAporilefpeakesof, P&///.2.15. That
{hint as lights in the world, that is, men fee them,thcy
looke pn them, but they doe not change their dark-
neffe into light $ or like that light fpoken of by Saint
Peter, 2 Pet. 1,19. that ftrineth in a da*kc place.
If you will know what is the reafon that there
fliouldbealightintheconfciencc, and the mindeof
a man; which nevcrthelefle workcth not on the will
andaffe<3ions,but is (hut up there.
I anfwer,there is a double reafon: The firft is that
fpoken
Tbitb-hold the Truth inmrighteoufnejfe. i m
fpokenof in 2 TheJf.z.io.'They received the Truth,
but not the love of the Truth, and therefore they
hate it: Now what a man hates hekeepes offasmuch
as he can, it mi*ft not come neare him, for he counts
it his enemie,and therefore will not fufferit todiffufe
itfelfe into the reft of the faculties of the foule.
Another reafon, which goes hand in hand with
this, is, they love darkneffe rather than light, and
therefore they are not every way enlightned, for
what a man loves, he defires to preferve, "to hedge
about, and to keepe fafe : Thus men cannot abide to
have darkneffe taken away by any Information or
Admonition, for they deiire to preferve it ; Rem. 1 .
2 1 . Their feoltjh heart was full of darkneffe, thty knew
God,^ they glorified Him not as God: Though
there was light, yet their heart was full of darknefle,
and becaufe they loved this darkntffc,thcreforethey
would not have it expelled. As a man commits a fil-
thy a&, or unfeemcly thing, defires to have the light
put out, becaufe it is contrary to that which fhould
cover and cloake his a&ion: Thus men impriion and
(hut up the light, not fuffering it to difperfe itfelfe
into their foule.
But in thi$ imprifoning of this light, you muft
know all goe not the fame way to worke, for there
be thefe foure different wayes of doing it.
Firft, fomc there are which imp, ifon this light
meerely by laying it afide, meerely by forgetting ir,
byfufferrngittolycftill, and not awaking it- when
men remember not what they have to do,thty arefo
bufied about other thi gs, io transported with plea-
fures and lufts, fo occupied in can s, and things of
tl.e
Sebu V.
2 Theff. a xo.
They hate it.
Rom. 1. 2 1.
Fomewayes
of lmprifoning
the Li^hc.
1*4
Ser. V.
The befi men before Regeneration
A&7.P
the world, that^this comes noc into their mmdes,
they confider it not.
Secondly, Others with-hold it out of perverfe-
neffc of opinion, their judgements are not right,they
doc notthinke that fuch things ought to be done,
they are not pcrfwaded that fuch an exa& ftri&nefle
of holinefle is required, they thinke men may liveaf-
ter another manner • and thus they doe imprifoa the
light 5 fo doe all Herctikesthatbcleeve lyes, andfo
with-hold the Truth.
Thirdly, there bee fome that faile in neither of
thefe, they remember the Tfuth well enough, and
they have no falfc opinions concerning it, bat they
I refill thcTruth 3 as Stephen, Aft. 7.51. fpeakes of fome
that refifted the Holy Gho/i, that is, when their opini-
on's right, and they remember it too, but they fup-
prefTeit, they keepe itdowne,they fufTer it not to
come forth, out of their love to unrightcoufneffe,
to fome luft wherein they arc refolved to plcafe
themfelves.
Laftly,there be fome that imprifon the Truth,not
out of any of thefe three refpe&s, but becaufe they |
mif-apply ir,men that know it,that have no perverfc
heretical! opinio»s,that like wife doe not refift it,that
make not warreagainft it, that doc not rife in rebelli-
on againft it ; but yet when they come to the point,
out of falfediflin&ionsand cvauons which they have
invented, they wreft the rule of Truth, they bend it
too much to their owne particular affe£ions, and
practice • though they know the Truth in gencrall,
yet in particulars they feekc to evade it, and faile in
applying ir. As for example, Men doe not thinke
Sabbath-
Tbith-hold the Truth in unrighteoufneffe. | 12?
(fcaking good, but now the qutftionis, S*r V
lea&ionldoeatfuchatimebe Sabbath-
Sabbath
whether the
breaking or no i Here they finde a diftin&ion to put
ic off -, fovaine Company, I know,is to be avoided,
but whether this be ill Company is all the queftion.
All thefe wayes men arc laid to imprifon the Truth.
And fo much for the fecond particular.
The third thing we propounded, was to (hew how
great a finne it is to with-hold the Truth in unrigh-
teoufnefle, and that will appearfcfrom hence.
It is that which brings the greatfft Condemnati-
on of any thing elfe • This is the condemnation > lohn 3 .
that light is come into the world, and men loved darke-
mjfe better than light : As if he had faid, there be o*
ther things for which Cod will puni/h men, but this
I above all the reft deferves condemnation, it brings
' grcat,and iwift condemoation, that light is come in-
to the world, but men,c^. That is, when men fliali
be informed, when God fhall rev:alcHis Truth,fo
that His light glares in their eyes, and they cannot
but fee it, and yet they love darkenefie more than
light, this puts men into farre worfe condition, than
if they were altogether ignorant of the Truth. Elfe
why fhould Peter fay, It hadbeene better they had ne-
verknownethewayofrighteoufneffef They fhall pe-
rifh that be ignorant of thefe Truths, and of the de-
gree of them, but at the day of Iudgement it fliali be
a great deale harder with them that know and doe
not pra&ife them : As ler. 5 .4. Surely, fayes t he Pro-
pha^theiareapooreandfoolijh people, they know not
the wayes oft he Lord, nor the Iudgement of their God:
I They fhall therefore perifh -but then there is an
other
3
How great a
finne it is to
with-hold the
Truth in un-
righteoufneiTe.
It brings great-
eft condcmna-|
tion.
lohn $ ,
ler, f.4.
n6
Ser. V.
The left men before Regeneration
t
It provokes
Gods wrath.
Hcb.j.^to,
lohn j. ult.
other Generation that know God:/ mil get mee to
the great men that have knowne the wayes ofG od, but
thefe have altogether br oken the yoke ,andburjt the bonds:
\ That is, thefc be the men with whom G o d is mo^
angry, upon whom this condemnation (hall fall hea- j
vie,that know the Iudgcmcnt of their G o D,and yet
brcakc Mis bonds, that know, and doc not pra&ife.
Secondly, (to goeno further than this place) The
wrath of Go x> is revealed from Heaven, but againft
whom? againft thorn that withhold the Truth in un-
righteottfnejfe : That for which G o d is angry, for
which His wrath is revealed againft men, in a fpeci-
all manner muft be a finne. It is true He will punilh
other fins,but thefe words are not here ufed in vainc,
for they that doe thus finne out of contempt, and
amongftmen, a fin out of contempt kindles wrath-
in like manner, they that know God's will, but
pradife not according to knowledge, provoke
G o d's wrath againft them. An excellent place for
this, isT/f^. 9,1 o. you (hall finde this the cafe of
the people, When they knew not God at all,or but
a little number of them^ Gob bleffed them all that
time, but when Hee had revealed Himfclfe fully to
them,and had endured them forty yeares, when they
tempted Him, proved Him, and faw Hisworkes, then
He fa art in His wrath that they flould not enter into His
reft* His wrath was then kindled, and that in fuch a
meafure, that Hee entred into iuch an oath. Now
when God takes an oath, the decree is perempto-
ry, and never to be reverfed ; and that is the conditi-
on of them that with-hold the Truth in unrightcouf-
ntttc^The wrath oj God abides onPhem,loh.$ ult.
God
"frith-hold the Truth in unrighteoujneffe.
God may be angry with His o wne children, as a
father is with his fonne, but His wrath abides not on
them, He takes them to favour againe; but they are
in a miferable condition,on whom the wrath of God
remaines. And confider what His wrath is ; The
violence of a Lion is terrible, the wrath of a King is
grear,but who knowes the power of G o d's wrath?
And therefore fince the wrath^^^^D (hall infuch
a manner bee revealed againfi Jfm^jff with hold the
Truth inunrighteoufmjfe : You-^yipo other Argu-
ment to fliew that the fin is great™
Againe, one Evidence more is in this very Chap-
ter, that is from the kinde of punifhment,for punifh
ments, you kno w,where the Iudge is juft, are accor.
ding to the meafure of the fin. Now marke, God
punifhes this with giving them up to a reprobate
fenfe$ For this caufe (faith the Apoftle, Rom. 1.26.)
G o d gave them up unto vile affettions : And after-
wards in the eight and twentieth verfe, As they regar-
ded not to know God, even fo, or therefore, God
delivered them up to a reprobate minde : that is 5 a minde
without knowledge, an injudicious minde D that can-
not judge of things* And looke in all the Booke of
God, among all the Armies of forrow,there isnor
any like this,to be given up to vileaffc<aions,to lufts,
to an injudicious minde in matters of GW,and things
belonging to their falvation.This punifhment fhewes
the grcatnefle of the finne, but men flight this 3 as it is
the greateft judgement, fo it is the lead felt ; men lye
at reft, they arc caft into a dead fleepe, but it is like
the fleep of them that have crazie br aines,they wake
inafrenzie, fo thefc (hall wake in an horrible afto-
. nifiiment,
127
Ser~v7
3
Froca the kind
of punishment,
Rom. 1.16.
128
Ser. V.
rfe i.
To humble us.
Rom. i. p.
77;e hejl men before Regeneration
nifhmcnt, their fleepe is f uch a calme, as will end in a
tempeft, and fuch a temped as (hall never be blowoe
over. Therefore, let no man blefle himfelfe in (his,
I feck noae of thefe things,for thou haft the grcaceft
judgement on thee, whenthou feeleft it leaft. And
fo much for the three things I propounded to you,
what this Truth is, how it is with-holden, and the
greatncfle of tteAra: now wee will come to make
ufeofit. V*
And the firf^fewe are to make of it is that which
is the maine fc^rof the Apoftle here, and that for
which wee pitched on thefe words, and that is to
humble us, to learnc to know our felves, to know in
what condition we are, for the Truth 4s rcvealedto
us, but we with-hold it in unrighteoufnefle. This
Truth that (hould rule in the hearts of men, that
(hould be as the fupreme govcrnour in the foule, of
which it may be faid,as it is laid of the Peace <&God>
Let it rule in your foules, that whereby men (hould
be a<2ed,is by men imprifoned,Therefore,2taw.2.9.
the Apoftle dcnouncah,Triltulation and anguijh upon
every one that difobeyes the truth : Intimating that
Truth is our King, that (hould governc and rule in
our hearts • now when men difobey it, nay, goe fur-
ther, imprifon this Truth,it is as when menimprifon
cheir lawfull King,or fervants their Mafter,and they
runne riot,and at liberty in the meane time. And this
is our cafe 5 we doe with it,as children doe with their
M afters,. we defire to be rid of it, becaufe it watches
over us, and fo we grow enemies to it. And this is
no fmall finne,for it weconfider whence this comes
who puts it into our hearts, it will appearc bainous 1
"frith-hold the Truth in unrighteoufneffe
by the Law of man it is death to killchildren that arc
begot by man, but this Truth is begot by the Hol y
Ghost, it is put in by the Spirit of Go d • and to
extinguifh this Truth, nottofufferittolive, not to
nourifli it, not to bring it forth, is the great fin of all.
Even the Heathen (hall rife in Iudgemenc againft
Chriftians for this,who maintained the Veftall fire .'
becaufethey conceived it to come from heaven,they
for that caufc never luffcred it to goe out. But this
Truth is a fire which came from heaven, a fparke
put into the brefts of men to guide their feet into the
way of Peace j when men (hall extinguifh this Truth,
let it goe out, and not maintaine it, the Heathen fliall
rife againft them in judgement $ as the men of Nim-
vth fliould rife up againft the men of that Generation
among whom Christ lived. Wee arc wont to
take care of precious things, confiderthcprcciouf-
ncficof this Truths what is precious we will not be
willing to deftroy, as the Prophet faid of the bunch
of Grapes, Deftroy it not> for there is 4 blepng in it.
And what doe you thinke of this Truth? Is it not a
precious thing i Yea, it is the chiefe thing in a man.
In a (hip a wife man will have an eye to the rudder,
for that turnes all the reft of the body of the fhip. Of
all things in our felvcs we looketo our eyc,thc guide
of the body 5 fo we fhould learne to watch, and bee
tender over this Truth, as over our eye, for the one j
is the light but of this life,the other is the light of the
foule to cternall life. In Mkah 3.6. It is threatned
as a great Iudgemcnt, when God (hall turne their
Vifions into night, and their Divinations into darke-
neffe, when the Sunne fhall goe downc on their Pro-
K phers,
Micah, $.6.
The bejl men before Regeneration,
Phets, and the day (hall be darkeonthem, and will
you bring this lodgement on your felvcs* They that
are guilty of this, that have not uled this Truth, bur
imprifoned it, and laboured as much as they can to
caufetheSunneto goedowne, and rife no more, to
turne the day into night, let them confidcr what the
fin is ; when you reade the ftory of the Kings, and
heare them faying to the Prophets,?™/^/* »^,im-
prifoning them, as Ahab did Micaiab, and flaying
them, as Icafh did Zccbariab, you will little thinke
you are guilty of the fame fin : but when this Truth
comes as a Prophet from God, and tcls you, fuch |
and fuch things ought to be done, and fuch and fuch
evils ought to beabftained from,and you fliall defire
it to be filent, and (hall fay,Prophecie nor, when you
(hall not differ it to fpeake freely, I fay, your finnes
(hall be asgreat as theirs^therefore learne to confider
of it, and be humbled for it: men are wont-to thinke
their condition better,bccaufethey know more than
others, but it is quite contrary, for nothing aggra-
vates fin more than that. It is an extreme folly in
men, whentbey cannot deny the fa<ft,they flight the
faulr, and will not acknowledge it. It was Adam's
fault, when G o d came towards him, hcefled, and
hides his fin ; and it is the fault of all Jdam's pofteri-
tie. But let men know, that the quite contrary way
is the way to Salvation. It is not with G o d, as it is
with men > among whom confeflion makes way for
condemnation 5 for, with God, confeflion is the
way to Salvation. Therefore be not unwilling to
examine your felves, confider how much you have,
knowne, what truthes have beene revealed to you.,
Doe
Dtith-hold the truth in unrighteoufnejfe.
Doc this with one cye 5 with another eye looke on
your lives and fee how fliort your practice haj/i been
of your knowledge, come willingly , and if you con-
fefle, you (hall be forgiven. This will drive you out
of your fclves, it will bee your Schoole-mafter to
bring you to C h r i s t . They tha: carry this light
inadarkeLanthorne, that rakethefe fparkes in the
afhes, that as they would not have others fee what
they doe, fo neither would they have their owne
Confciences take notice of it that will finne, let men
fay what they will 3 that live foofely,that either heare
not, or regard not what they heare,let them confider
it, for they doe in a fpeciall manner imprifon the
Truth, they with-hold it in unrighteoufneffejlabour
to know the fin,y our miferablc conditioned learne
to be humbled under it.
A fecond ufe we may make of this,is from hence
to difcerne the condition of thofc men which are
miferable,but fee not t-heir mifery •, that are neare the
Kingdome of G^but not in it : Men that are meere-
lycivill, that heare much, and doe much, and goc
farrc, keeping their lights burning till the very point
of the Bridegroomes comming, and for want of a
little more oy le arc excluded -> as Ananias for a little
refervation loft all $ and the young man in the Gof-
pell, that kept all the Commandcments of the Lord
from his youth up, that came within a ftep, but ne-
ver into themountaine of the Lord. This is a race
many mi(Teof,asthe Apoftle, 1 Cor. p. fpeaking of
many running in a race, fayes, Many run, kut all ob-
tain not, that is, there is a company of men runne in
the wayes of God % as well as the Saints $ both runne,
K 2 both
Serm.V.
Vfti.
Sheweth the
mifery of thofc
men that are
near the king-
dome of God.
but not ia it.
»3*
The bcjl men before regeneration,
Their mifery
i in three
chinas*'
i. The good
chings, that
che^ave^doe
chem no good
I
I They are the
worke of the
Spirit.
Hcbr. 6.
I
q * y both doe very much, if you looke on the wayes they
1 goe, you (hall fcarce finde difference in any outward
a&ion that they doe, yet, many obtaine not 5 and
why t they eyther run not as they ought,orelfc they
hold not out to the end : Jmaziahznd loajb ran long,
almoft to the end of the race, but becaufe they con.
tinued not faithf ull to the death, they received not
the Crown of life : thefe be the men that corac nearc
the Kingdome of Heaven, but never enter into it.
And the (cope of the Text fcrves to difcover thefe
men ; when wee heare therefore that there is fuch a
generation^ concernes every man to defireto know
hiscondition, left he fhould be of that number 5 for
that caufc we will fpend this ufe in difcovering thefe
three things: Firft, that the good things that thefe
men have in them doe them no good. Secondly, that
they doe them much hurt. Thirdly,I will fet downe
how farrc they goe, and yet how f arre fliort they be
of that which is proper to the godly.
Firft, I fay, the good things in them doe them no
good,for they are the gifts of the Ho l y Ghost,
and fhall bee found to the praife of the H o i y
G h o s t, and not to their owne advantage at all,
they are not their owne, but the workes of the Spirit
within them. Hcbr. 6. the Apoftlc fpeakes of men
ienligktmd, and that have tajttd$f the gift of the H o-
l y Gh os t, that is, there be gifts that the Ho i y
Ghost puts into their heart, as we lay flowers in
the window, which doe not grow there,or as fome
Out-landifti fruit which is brought over, but it will
not grow in our Countrey, except the foile be altc*
red, and changed, it will not thrive there, nor bring
forth
"frith-hold the Truth in unrighteoufnejfe.
??
forth fruit to any purpofe: So though thefe things
be in them, yet they are not theirs, neither (hall they
be to their owne praife, and advantage.
Againe 3 they cannot do them good; becaufc they
doe not make them good; theydoenot as Divines
fay, rednndare inferfinam, they make not any mans
perfon better 5 though ja man,not yet trucly regene-
rate,have never fo many excellent things in him, yet
his perfon is never the better for them* As we fay of
godly and regenerate men,though they commit evil,
yet their perfons are good in Cod's fight. God fees
their evill,but He fcowres them by afflidion,and He
hates theevill, but loves the perfon, which fhewes
that the perfon is not accounted evill 5 for if the per-
fon were evill,He muft needs hate it. On the other
fide, they that have received common Graces,
though they have gone far, yet theirperfonsarenot
the better , but the fame : and there is good reafon for
ir, for it is not the perfon that doth the good thing :
But as S. Paul byes of fin, It is no mere I that do it 7 but
fiatbat dwels in mefo they may fay,It is not I that do
it,but the good that is in me : therefore it is reafon it
fhould not doe them good, when it makes not their
perfons good,but leaves them the fame notwithftan-
ding So that it may bee faid of the good things in
thcm,as is faid of beauty in an evil woman,or as of a
Pearle in a S wines fnout,the things be good and pre-
cious, the Pearle is a Pearle indeed,yct not withftan-
ding they may be evill women^in whom beauty^and
Swine in whom the Pearle is found. So you fee the
firft, that though a man have excellent things in him I
before regeneration ,yet they (hall doe him no good.
K 3 Secondly J
Ser.V.
2
Theymakc
chem not
good.
**4
Ser.V-
». They doc
them much
hurt.
The be ft men before Regeneration
Their finncs
arc the woi ke
aggravated.
2
Theycrotfe
Godsend.
Secondly, which may make every man looke 2-
bout him, and to confider with feare and trembling,
if it bee not his owne cafe: If a man (hall have thefe
Truths revealed,but he (hall either let them lye ftill,
andruft, or if he bring them to atfion, fhallchecke
and curbe them, and not ule them as he fhould, they
(hall encreafehis condemnation.
And that maybe made evident from hence, the
finnes fuch men commit are augmented and aggra-
vated, from hence they are committed againft more
light, and the more their light is than others, the
greater their finne is than others. Therefore that is
to be marked, Rom. 2. p. Tribulation and anguijh on
every feule that doth eviU y to whom ? To the lew fir ft,
and then to the Grecian 5 Markc if, They that doe evill
are of two forts, lewes or Grecians. Icwes* were
they that knew and were acquainted with the Law,
and the Grecians were ignorant of it -therefore Tri-
bulation fliall be firft, and in greateft meafure on the
lew • (o that their knowledge aggravates their finne :
it had been better for them that they had not had the
Truth, that they had never heard of the Gofpell of
C h r 1 s t, nor been acquainted with the wayes of
G o D,becaufe when they have light, and fin againft
if , the more light they have,the more refinance there
is, and fo the more inexcufable they are 5 and the
more inexcufable they be, the greater is their finne.
Againe, thefe men of all other are moft apt to re-
lift GoD,torefift Christ and His righreouf-
ncfle,and that doth exceedingly encreafe their finne,
becaufetheycrofle God in His chiefeftend, and
that muft needs make their finne great -and that they
doc
t
Tbith-hold the truth in unrigbteoufneffe
doc more than others, for G o d's chiefccnd is to
have C h r i s t's righteoufneffc revealed, but
tbefe men have a conceit of their ownc righteouf-
nefle, regard it not, and to re fift God. What elfe
isthereafonof that in Luke j$. i. There retorted f<?
Him (faith the Evangelift) Publicans and fiwers, but
the Pharisees murmure at Him. What is the meaning
of that i It is as if he had faid ; they that were righ-
teous more than others, that were in all their Con.
verfation unblameable, that did more good, and ab-
ftained from more evillthan others, thefe men did
not come to Christ, for they thought them -
felves in a reafonable good condition already. But
the Publicans and finners retorted to Him. So thefe
menfhat have many good things in them, wee have
moft adoc to drive them out of themfelves, and to
bring them to C h r i s t ; to that they that refift
Christ's rightcoufncfle,which is G o d's chiefe
end, muft needs doe themfelves moft hurt.
Againe, they in whom God's Mice doth moft
appeare, their condition muft needs be moft mifera-
ble-but to it is with thefe mcn,they that areacquain.
ted with His will, and doe it not, in them at the day
of Iudgement His Iuftice (hall moft appeare: Other-
wife to what end did God fend the Prophets i Why
fent He Ifiiab, and Ezekiel, &c. It was not onely to
convert men, to winne their foules,to bring them to
Salvation. What then * To cleare His Iuftice, and
to increafe their condemnation. How was that
done < By making knowne thefe Truths,that know-
ing them, and not pra&ifingthem, their Condem-
nation might be greater. Sowc Minifters come not
K 4 onely
'35
Serm.V
Gods Iuftice
appeares moft
on them.
Sehm.V.
- " -* .
The bcftmen before regeneration, I
onely to convert the foules of men, not onely to
build, but alfo to plucke downc ; not onely to open
the hearts of men to belcevethe Truth, but to har-
den mens hearts to hate the Truth ; not but that wee
longforthefalvationof men, and that the proper
end of the Word is to fave men, but the ufc they
make of itferves to encreafe their condemnation:
So that the more Truth is revealed, if it be not pra-
dif cd accordingly, the greater is the finne.
Againe, thefe men are of all others fartheft both
from Iuftification and San&ification , this Truth
puts them farther offboth : I fay, the more know.
ledge is revealed, the more they are acquainted with
the my fteries of Salvation, if they precifely anfwer
it not in their life, they are further than othewmen
from Iuftification, becaufe, as I laid before, they
thinkenotthemfelvestobeas other men^as the Pha-
rifeefaid, / am not as ether men, or as this Publican:
Therefore fayes Chrift,7fo Publican went to his houfe
\ufli fed rather than the other.
Againe, they be further from San&ification than
others, for they be wife in their owne eyes, and will
carve out their owne wayes, they are not willing to
refigne thcmfelvrs to Go d, they chufc wayes of
t heir owne, thinking the Word to be foolilh, and
common^ for the more the knowledge, the ftronger
is the refinance, and therefore they are faid to con-
rend with the /Truth, Rom. 28. To them that are
contentious, andobey not the Truth. The meaning is.
Men that know much, that are much enlightned,but
not truly fan&ified, they quarrell with the Truth,
they except againft it, they have many things to al.
leage
y>ith-bold the Truth in unrigbteoufnelje.
leage againft the wayesof God, the refiftanceis
ftronger in them than in others,they arc contentious
men, that is, not men that contend with men, nor
fimply with GoD,but they contend with the Truth,
not onely in will and affections, but in their under-
ftandingsalfo,menreafon againft it, and therefore
are apt todifobcy the Truth, and fo of all others
furtheft off from San&ification, they will goc their
owne courfc, and will not be taught. So'you
fee the fecond thing, That the good
things that are in thefe men
doe them much
hurt.
_!1L
Serm.V.
THE SIXTH
SERMON
f<pon
HVMILIATION.
Romans i.i$.
For the "frrath of God is revealed from heaven
againft all ungodlinejje and unrighteoufnejje of
men, "frhkh "frith-bold the Truth in unrighteouf-
nejje.
O w to come to that which remaines,
which is the third thing, that is 5 to
let downe how farre thefe men may
goe, and yet how tar they fall fhort
ofthat which is properto the Sdnts
that fhall bee laved. And thus
farre they may goe,
Firft,
Ser.VL
J. How farre
they goe, and
yet how farre
they fall fliort
ofthat which
is proper to
the godl/.
In inli^htning
In their Con-
fcience.
In common
gifts.
The beU men b fore regeneration,
Firft, they may be enlightned to underftand all
che Truths of G o d $ there is no Truth we deliver
to you, but an unregencrate man may underftand it
wholly, and diftin&ly, and may come to fome mea
furc of approbation,!^ may be well acquainted with
the myfteries of Faith and Repentance, foas he may
difcourfe thereof better than many that have the
things indeed.
Secondly, not only fo, but hec may have a Con
fcience that fliall doe its dutie in many things, hee
may make a Confcience of many duties,as you (hall
findcof divers in Scripture, who notwithftanding ..
were not fan&ified. When God fent Rehoboam chat
mtffagc,not to goe to warre zgainlileroioam, know-
ing it was G o ds command, he made confcience of
obeying it, and likewife for fome yeares hecferved
the Lord. So when the Lord would have Amaziah
fend backe thelfraelites, hee durftnot difobeythe
voice of the Lord, although if hec had looked on all
probabilities it might have ruined him. So Abimclcd
durft not meddle with Abrahams wife, when Go d
had given a. charge tathe contrary*. So Balaam in
many things reftrained himfelfe, and would not doc
bur as the Lord commanded him : So that an unre-
generatc man may kc£p a good confcience in fecrer,
i when no man fees it or knowes it.
Thirdly, he may not only have his judgement en-
I lightned, and his confcience enabled to doe its dutje
; in many things,but likewife he may have many com-
mon gifts planted in his will and affedions, many ex-
cellent morall vertues of Iuftice, and Temperance,
andPatience,and inthefe he may many times exceed
the
Tfrkh-hold tbeTruth in unrighteoufnejji
the godly, as many times Blazing-ftars goe beyond
true Scarres for light* fo may thefe exceed the god-
ly in outward appearance.
FourthIy,there is not only all this wrought with-
in them, but they doe many times exprefTc it in their
a&ions. Come to their lives, they are able to doe
many things; as it is faid olHcrod y k heAtdlohngUd.
ly, and did many things : So the fecond and third
ground, as they knew lomething, fothey pra<3ifed
according to their knowledge. In their performan-
ces they may not come fhortof any of the godly,
and may for a long time have as faire, fpecious, and
probable fhewes of goodneffeas any.
Fifthly and laftJy, they may goe thus farre, they
may have two men in them, as well as regenerate
men, one that contends for the Truth, the other that
refifts it. And what ftronger figne is there in regene-
rate men, to evidence their regeneration, than this
Contention bet weene the flefhand the fpirit? Yet
this may be found in them , there may be ftrong In.
clinations to that which is good, and a rcfiftance of
it. This Truth may lye in their breft, as a fire that
would rife, and breake our, but much quencb-cole,
and wet ftuffe within may keepe it downe ? fo that
there may be, and are two men in the civill man, as
well as in the regenerate.
Now to (hew how farre they fall fliort of them
that be truly fan&ified. Firft, in matter of light and
underftandingthat they have, you (hall finde a dou-
ble difference.
Firft, though in the Truths they know they goe
exceeding far, as I have fhewed you, yet in this they
fall
Serm.V.
4
In their ani-
ons.
In their Con.
i. How farre
they fall lliort.
In light and
Hidcifian iig,
In two things
Sbr. VI.
They under-
Hand not
Gods fee rets.
The heft men before regeneration,
i Cor. z 14.
1 Pet. 4. 4.
fall fhort,that they underftand not the lecrets of God.
There be certaine fecrcts which God reveales to
none but to them that feare Him : There is fome-
ching in thefe Truthes that civill men doe not under-
(land. Confider that fpeech fpoken by our S a v i -
ourw lerufalemfi Ierufaltm that thou had/1 knowne
the things belonging to thy peace, but now they are hid
\fromthineeyes ! What was hid from them i Not the
things themfclvcs (imply confidered, for they were
fully revealed, Christ himfelfe Preached there,
there wanted no light tofhine to them; yet it was
hid from their eyes , that is, there was a certaine
fecrer, which, if G o d had revealed, it would have
perfwaded them to have turned to Him effe&ually,
but that was hid from their eyes, and fo they were
fir angers fromtheiife of God. So the life of holinefle
and religion thefe men underftand nor,there is.fome-
thing fpirituall which they cannot comprehend.
Their light goes as farre as it may; when a man hath
a natural!, a common light, it will apprehend com-
mon objc&s, fuch as are futable to it, it apprehends ;
but that which is fpirituall, it cannot reach unto,
of natural! wan under ft andeth not the things of the
Spirit of God, for they are spiritually difcerned, that is,
the very thing wherein the Image of (S^confifts,
wherein true holinefle exprefleth it fclfe, they doe
not underftand. Therefore it fcemes a ftrange thing
to them (as in i P^.4.4.) that others runne not inro
the fame excefle of ryot. It leemes ftrange, ( now
marke that word) nothing feemes ftrange, but when
a man is ignorant of its caufe, is not acquainted with
ir, and thcrfore he is ftil! finding fault with ir.Therc-
fore^
f / "frith-hold the Truth in unrighteoufnelfe.
fore, unholy men have a light that reaches to com-
mon Iuftice, and to a common care of ferving God,
to common morall venues, and to an upright beha-
viour to men, but further they cannot go,they know
not what it is to be exaft, and ftrid in allthirgs, and
that is the firft difference, they know not the fecrer
of God, they may goe thorow the whole courfe of
Divinity, and bee acquainted with all the myftc-
ries of Salvation, but that fecretof His they under-
ftand not.
Secondly, there is this difference in the things
they doe know, they know them indeed, ( I fpeake
ofthemthey*doeknow, that are within their owne
Sphere, their owne compafle ) but they have not the
favour of what they kno w,that is it w hich the Scrip-
ture cals7$ pp»'wpoF,thc favour of thei'e Truthes rhey
want, and therefore they receive the Truth, but not
the love of the Truth ; they doe not relifli ir,they ap-
prehend it not aright, and for that caufe they praftife
it not. You have them excellently fet downe in Iude
14. they fteake evill (fay es the Apoftle) ef the things
they know not. You fee there be fome things they
know not, and therefore they fpeake evill of them :
And what things they doe know, as beafts without reafon
in them, they corrupt themfdves, that is, they doe nor
pra&ife according to their knowledge, though they
are acquainted with the wayes of Cod in thatmea-
fure,thar they know they ought toafaftain from thefc
andthefeflnnes, yetinthefe things that they know
naturally they are corrupt : So you fee the difference
betwecne them and the truly regenerate^ matter of
undemanding,
_ l 4 i_
SER.VL
2
They relifli
not what they
know.
Tude 14,
Secondly.
In their Con
fciencc.
Confeience
good in two
refpect*.
Note.
the befl men before regeneration,
Secondly, (tokcepe the fame method I did in the
other) for matter of Con(cience,you (hall findc this
difference, and in this they fall (hort. Though they
doc make confeience of many things, notwithftan-
ding they have not a good Confeience 5 for, Confei-
ence is good in two refpc&s • either becaufe it wit-
neffes good to us, and fo we commonly ufe it, or as
it is fubjc&ively good , and fo the love of Cod is
good, and the fcare of God is good, and in this they
have not a good Confeience: for it is required that
the confeience be inherently and fubje&ivcly good,
that a man make Confeience not out of flavifh fcare,
but out of willingnefle, as a chaftcwifedefiresto
pleafe her husband, becaufe (hee loves him, fliee is
loth todifpleafe him,willnot lofe his favour for any
thing, and therefore (hee obferves him exa<31y 5 and
will not offend him, when the Confeience (lands in
this reference to GW, it is a good Confeience. On
the other fide, let a man make Confeience of never
fo many things, yet if it be out of feare, as a fervant
feares his Matter, or as theTheefefearestheludgc,
his Confeience is not good. So that the civill man
cannot bee faid to have a good Confeience in the
things they abftainefrom,out of Confcience,becaufe
:hey doe it not willingly, but as of ncccflitie. Now
ill (Wlookes to, is to have what is done, done wil
lingly, and therefore it is no wonder that Divines
givcthisas afure rule that defire isa fignefure enough
of Grace .- If a man hath a true defire to pleafe GW,it
cannot deceive him, for the defire is more than the
deed, as Saint Paul faith in 2 Cor. 8. 10. In matter of
giving, Ton have not only bant read) to doe, but to willy
__________ and\
— ^— i ^-m — » i «
TbithJbold the Truth in unrighteoufneffe. | 145
and to be forward-, as if the will were more than the' Srr~vT~
deed ; and fo it is indeed. A man may performema- *
ny a&ionsof Religion, abftaine from many fins,re-
forme his life in many things, but it is another mat-
ter to defire to pleafe God, according to that of Ne-
hemiah 1 . 1 1 . Let thine eare he attentive to the prayer of
thy fervants that defire to fear e thy Name: there is
none but the fervants of God that defire to feare him.
If others be asked whether they could not be con-
tent there were no Law to reftrainethem,thatno ne-
ceflitie of holineffe lay on them • they will anfwer,
they could defire that there were none 3 thatthey were
at liberty; and therefore when they make conference
of any thing, it is not out of willingnefTe, but out of
a flavifh feare ; though it be out of Confidence, yet
the Conscience is not good, and in this refpeft they
fall /hart.
Thirdly, for matter of morall vertues, they may
have many excellent vertues planted in their hearts,
w ch are the gifts of the H. Ghofo for the H. Ghofi not
only enlightens the underftandings of fome that flial
never be faved,but alfo places many gifts in their wil
and affe&ions. But this defeat they have, they nei-
ther come from a right Principle, nor tend to a right
end, they come from no higher a Well-head than
Nature, they be common to them that be onely na-
tural!; and therefore it cannot be proper to them
that (hall be faved. I fay, Nature is able to bring
forth thefe vertues, even as the earth ( for that fi-
militude tviilexprefTeit) is able to bring forth two
things, Weeds^and Grade : You know weeds are
unprofitable, and many of them hurtful!, but grafie
L is
3
Moral vertues*
Simile.
4<$
sliTvL
The beft men before Regeneration
4
Tna&ions.
Intworc-
fpetfs.
I
Thye doc not
all.
is good and ufefull : But Corne and Flowers of the
chiefeft fort the earth cannot bring forth without
plowing and Cowing- fo it is with mans nature.Take
it as fecluded from grace,itis able to doet wo things,
co bring forth Sinne and Luft, which comes from
the corruption of it, and likewi(e many excellent
venues which proceed from common narure,which
is in a man unregencrate, as well as finfull nature.
Thefe things be good and very commendable, but I
this is their fault, they goe no further, there is no J
more than nature in them, they are very like true
Grace, as falfe jewels are like true ones, and as your
wiide corne is like true corne • there is a great fimili.
tude betweene them, but yet there is a great dealc of
difference, if you looke on them with a carious eye,
and judge of them with a righteous judgement.
Fourthly, for matter of Adions, it is tiue they
doe many things, but they fall (hort intheic two
refpe&s.
Eirft, they doe not all, they are alway wanting in
fomething. It is not laid Herod did all, but many
things. He beard Iob# gladly, and did much ; this rule
will net faile,they are not gencrall in their obedience,
| there is not a gencrall change : Now the effe& can-
k notgoebeyondthecaufe,but it is true of the regene-
rate. T hey are New Creatures every way, and thcr-
fore there is agenerail obfervation ot the Law of
God y I fpeake of an Evangelicall obfervation compe-
tent to the Saints, I fay, they have a refpeft to all the
Commandements . the other have no% becaufe their i
j hearts are not fully, not generally changed, they
1 have light, but it is (hut up within the compafle of
one
"frith-hold the 7 ruth in unrighteoujnejfe.
H7
Ser.VI.!
That they doc'
is not fmcerc. !
one faculty, it turnes not the foulc into light, and
therefore they know many things, and doe many
things, yet becaufe the worke is not generally they
have (till (ome exception, fomething there is where-
in they favour thcmfelves, fome duty there is that
they omit, and that conftarstly from time to time.
Again, as they doe not doc all, fo what they doc,
they doe not in fincerity , they doe it not to the Lord,
but for other refpefts, for themfelvcs, for creditor
applaufe, to winne love and good will among men,;
| or to 3 void (hame,or they do it to efcape judgement,
\ and to attaine that fafety which Nature it felfe may i
jj defire, or elfe to fatisfie naturall Confcience : n any |
other refpc&s there be, but they doe it not in finceri-
ty to the Lord.
But it maybe objeded : When they doe things in j oh\tU.
fecret, doe they not doe them to the Lord ?
It is true, they doe it to him as to a naturall good, I K^info.
as a Iudge that punifhes and rewards, as a Difpenfer
of good and evill j fo they doe it to the Lord, but not
to him as a Father, as holy and pure, asabftra&ed
from all punifliment, and reward, they doc not fix
their eye on thePerfonof God to love him 5 to de-
fire favour and Communion with him 5 after this
manner they defire him nor, and fo they faile in the
good anions they doe.
Fifthly and laflly, there are two mcninCiviH'
men before Regeneration, that is, an J n ft i g^ionto':^j h ^ r f ^
that which is good,and a reludancy to it,a rcnitency ; things!
againft it, fomething contrary thereto, as well as in
the Regenerate- but you (hall find them to fall fhort \
of the Saints in t hefe f oure regards .
L 2 ..Hrft,.)
148
i
In refpe&of
the fubjeft.
There is d^evelation of Ibratb
Firft, this combate in them differs from that in
the Saints,m refpeft of the fubje<a,it being betweene
the Conference, and all the reft of the Soule. The
Confcknce fayes, fuch things muftl>c done, but the
reft of the faculties rife in rebellion againft it, be
caufe (as I told you) the Ught is (hut up there, and all
the foule is not enlightned:but in the Saints the Con-
troverfie is betweene every faculty and it felfe, be-
tweene theunderftandinganditfelfe, betweene the
whole Soule, as it is compared with it felfe, there is
fomcthing good in every part of it,and fomething ill,
and thefc two contend.
Secondly, as it differs in the fubjeft, to likewife in
the objeft, the contention is about different things.
A civill man (that is, one that hath many excellent
and good things in him, but yet is unregenerate, for
that I meane by a civill man) may have a contr over-
fie with himfelfe about many things belonging to
honefty, vertuc, fins of the greateft extent, fuchas
he is able tofee (as in a darke night we fee i he Starres
of a greater magnitude, but the other are hid from
us) but there isfomethingfpirituall, things that be-
long to the Image of God, to the life of Grace,
which he makes not Confcience of, cannot contend
about, for he underftands them not. Hee may bee
troubled about many evils, and if he fall into groffe
fins, there may be a Contention in him after he hath
committed them as well as before, but the fpirituall
performance of duties which belong to godlineffe
and true holincffe, is not controverted, and fo they
differ in the objeft.
Thirdly, it differs in regard of the effe<a and iffue
of!
, ag&inftaUunrigkteoufmjfeofmen.
of the Combate. In a naturall man where there is a
ftrife you (hall Ancle this the iflue, the better is the
lofer, and the worfeis the gainer,as it was thefpeech
of Cfttedea, Deteriorafequor j but it is not fo with the I
Saints,for in their Combate ordinarily they have thej
better; as Paul, when this combate and ftrife was!
within him, he wasftillfofuftainedbythcgraceof'
God that he had the victory, and that I take to be
the meaning of that in 2 Cor. 1 2. p. when there was
that ftrife in him about the thorne in the flefh, that is,
fome ftrong luft that Satan had (harpned againft him,
The grace of God wasfufficient for him,zn& in the iffue
therof he did Meliora fequi, but the other goes away
with the worft.
Fourthly and laftly, there is a difference in regard
of the Continuance, and durance of this Combate
in carnall men, it continues not to the end, but they
give over 5 and this you lhall alfo find,they ftand not
at a ftay, but grow worfc and worfe, for that is a ge-
nerall Truth, cvill men (hall waxc worfe and worfe :
there may be a contention for a time, the two men
may for a time be in an ALquilibro, the ballance may
hang cquall for a while,but at laft they give the rainc
to their luft, they are weary of contending; but the
Spirit in the Saints growes ftrongcr and ftrongcr, as
it was faid of the houfe of Saul,\t waxed weaker and
weaker, but the houfeof Ddiv^grewftrongerand
ftronger. And as it was faid of Peter, When hejlnuld I
ie old, be (houldbe carriedwhitker he would not • {hew- j
ingby what death he fhould glorifie Cod, that is,this
ftrife (hould continue till bee was old, till the latter
end of his dayes,yea,and about that which is hardeft
L z of 1
_H9_
Ser. VI.
4
There is a Revelation of H>ratb
rf<3>
Men (inncnot
out •( want
of informati-
on, but out oi
love of un-
riohteoufnes.
of all, that is, to refift the defire of life, to be con-
tent to dye for chrift. So you fee how farrethcy
may goe, and yet how farrethey fall (horr.
And now have I done with thofe three things,
that the good things that carnall men have, doe
them no good. Secondly, that they doe them hurt.
Thirdly, that they may goe farre,and yet, (that you
may not bee deceived, in apprehending what men
they are, and what condition we fpeake of J that they
fall fliort of that which is proper to the Saints, and
fo much for the fecond ufe.
Thirdly, if this be the condition of men to with-
hold the Truth inuMighteottfneJfe ; then this will like-
wife follow, that commonly men fin not out of mi-
ftake, not out of want of Information and convicti-
on, but out of the very love of unrighteoufncfTe:
And this fcrves to take away the common excufe
whereby men doe ufually mitigate, and extenuate
their fins, as if they were committed by accident,
out of incogitation, or want of due consideration;
you fee it is not fo., but that is the cafe of every man
out of the ftate of Regeneration to commit fin out
of love to unrighteoufnefle. And this is a point that
needs much to bee urged, becaufemenarenot hum-
bled 5 you know the fcope of this Text is to humble
men, to convince them of their fins, tofhew them
the circumftances by which their finnes are j'iflly to
be aggravated 5 nowbecaufc men will pretend they
finne out of Infirmity, and their meaning is good,
and they intend not to doc fucii and fuch evils, or if
rhey do them it is not with an ill mind; ladvife you,
take heed you deceive not your ftives, you know it
was
againft all unrighteottfnejfe of men,
was Unas his cafe, when hec had no minde to^goe to Se R. VI.
Niniveb, hce pretends faire reafons. God that fear-
ches the heart, kno wes your hearts, howfoever you
defend and difpute for your fins, and there is a truth
within that tels you fuch and fuch things ought not
to be done. Therefore, learne from hence to know
your fins, and the quality of them. And,if you ob-
je&, we doc not refift this Truth, wc obey it in ma-
ny things ; Let mec aske you, Doe you obey it in
thofe things that croffc that particular unrighteouf-
neffe wherein you are delighted f (for there is the
proof e)there be ibmepcrfonall fins to which a mans
nature is moftenclined, examine if out of love to
them you doc not withhold the Truth 5 for it fares
commonly with Truth in this cafe, as it did with
IohnBaptift, all the while hee preached Herod heard
him willingly, yea, gladly, but when hce came to
touch upon HerodUs, then hce tooke away his head 5
and as he dealt with lohn 9 fo doe we with Truth, fo
long as it fuggefts nothing to us that erodes our de-
fires, wee are willing to obey it in all things that it
(hall didtatc to us, but when it tels us of fins that we
are unwilling toheareof, wee firft imprifon it, and
then extinguifh it -, as there be degrees in reftraining
of ir, firft in one degree, then in a greater degree,snd
at laft wc put it quite out:Therfore take heed to ir,la.
bour to know your fins, to fee thofe which are moft
naturall to you, whether in theft you doe not with-
hold the Truth in unrighteorifnejfe ; which is done af-
ter this manner : When a man (hall have his heart let
upon any particular thing which he is not willing to
part with, and the Truth /hall tell him fomething
L 4 that S
How the truth
is witb~hel«l in
unrighreouf-
nefTc,
I 5 Z
There is a <I(eVelaU(»i of Trrath
cTr~vi 1 that is contrary thereto, now let him trie himfelfe.
:>BR V y _\ piUte (the text faith) knew that the pharifees had de-
" livercd Chrifi for envy : this he knew,but yet to con-
tent the people, fayes one Evangelijt, and out of
fcare of Ctfar, (ayes the other,he delivered him to
them. Out of thofe tworefpe&s, becaufc he would
not part with his love of the people, nor with the
good- will of CV/4r,he would part with Christ .
Now here is the Trial! , Suppofe thou eftcemeft
credit, aod applaulc with nien, the Truth comes
and tells thee thou art to doe a thing that cr of.
fes this- marke what thou ait ready to doe in
this cafe- you (hall fee an inftancc in John 12.
Vet ft 42. There were many among the chiefe
Rulers which beleeved on C h r 1 $ t, but for
feare left the Phatifees fhould caft them out of
the Synagogue, they durft not confeffe him, for
they loved the praifi of men more than the praife of
God. They beleeved on him, the Truth did its
part, they were thereby informed well enough
what they were to doe, but becaufe they loved
the praife of men , they refilled this Truth out of
love to unrighteoufneflc. So put cafe thy minde
be fet upon weahh,and in that thou wilt not be croft,
This truth tels thee, thou muft doe one thing, but it
will crofle thee in matter of thy eftate , as the
Young-man that had that Triall put on hin\,Cee and
fell al that thou hafi>and thou jh alt have Treafure in hta-
ven: Compare thine owne with the Young.mans
behaviour, he went away forrowfull. Whence we
may gather that hee was enlightned to fee the truth,
he knew it was bed to follow Chris T,the Truth
was
agatnji aU unrighteoufnej fe of men.
was thus farre revealed to him, forotherwifewhy | 7~ yt
(hould he goe away forrowfull < If hee had not be-
leeved him to be the M eft ah, he needed not ro have
forrowed, but in that forrow was left in his heart, it
manifefted what his minde was fct upon. Is it thus
with thee i Learne hence to humble your felves,
to judge aright of your finnes, and ol your Condi-
tion by them.
And if all this will not perfwade you, take this one
inflance which I will give you. Take a view of thy
felfe as thou art affe&ed at fome apprehcnfion of
death, in fome dangerous ficknes, in fome good
mood,after fome quickning of the Spirit in thee, af-
ter fome great trouble into which thou are caft, and
fee what thou wilt do in fuch a cafe : See what liber-
ty this truth hath at fuch a time, how ready thou art
to obey it in all things, how ready will the Truth be
to informe thee, thefe and thefc things thou oughteft
not to doe, and thou haft negledied thefe and thefe
duties ; how imminent this Truth is, to di&ate to
thee what thou oughteft to doe. Confider againe
what thy behaviour is in time of health and ftrength,
in time of peace, when thou liveft in abundance of
all things. Sec how farrc fhort thou art of perfor-
ming what in thofe times thou wouldeft doe, and in
the fame meafure thou with- kolde ft the Truth in un-
rightcoafnejje • in fuch meafure thou imprifoneft ir,
for that declares what light is in thee.
Take a furvey one or two dayes, goe through the
a&ions th3t paffe by thee in the lame, fee what
evill thou haft done, and what good thou haft j
omitted,and lay thus,Might not I have forborne this !
evill, 1 *
There is a %e"\> elation of Terath
Confider the
danger of dis-
obeying the
Troth.
evill, if I would have fet my felfc to doe it? Might
not I have performed this duty, if I would have
gone about it? and let this humble thee* For this
caufe I have chofen this Text,that you might be dri-
ven out of your felv<:s; and why (hould you bee
backward in it, feeing it is the firft ftep to falvation *
And fo much (ball fcrve for this third ufe.
Fourthly., if this be the cafe and mifcrable condl
tion wherein every man is before Regeneration, to
with- hold the Truth in unrighttoujmffc : Then take
heed of putting thy felfe into thatcondition, confi-
der the danger of difobeying this truth^of offending
it, of doing any thing contrary to it, of reftraining
and curbing it; for it is of that nature, that if thou
offendeft it, it will offend thee. It is a Truth that
God hath fet in thy heart, and appointed it to rule
there $ if thou oppofe it, and fet up ufurpers, he will
doe as lefwada did, that fet up the right King, hee
will even fet up this Truth at the day of Death fo
accufetbee, and toraigncovcrtheeasa Tyrant. It
fits in thy Confcience,it markes what is doneamifle,
and will be afluredly revenged, for every rebellion,
and offence committed againft it, as it is (aid of truth
in generall, UWagna eft Veritas &fr*valet, if thou
be for the Truth, it will be for thee, and if thou be
againft it, it will bee againft thee, and it hath God
on its fide, it is attended with the wrath of the Al
mighty, who will bee ready to execute upon thee
whatfoever this Truth (hall alleage againft thee,
though hee doth itnotprefently, yet all the while
thou art in the way to damnation, as it was with la
das and ^4$hit9\kl. Therefore bee furecokcepe
this
againft all unrighteoufnejje of men,
this Truth well, that thou offend it not • as thouar
tender over thy weake ftomacke, to give what con-
tents it, to avoid what may offend it, and then it fhall
be as a concinuall feaft to thee,' other wife ic fhall be
as a ficke ftomackc to thee, that doe what thou wilr 5
yea whether walking or fitting flil!, it will trouble
thee: So this Truth thou wilt not be able to deceive,
it will fee whatisamiffc, whether thou wilt or no:
2 Cor. 4. 2. faith the Apoftle, We commend our f elves
to every mans Confcience in the fight o/God, by mamft-
flatten oftht Truth : That is, the Confcience within
will fee thee thorow* do what thou canft, there will
be an agreement between it, and the truth that is pre-
fented to it, it cannot but obferve all the obliquities
of thy life, all thy errours^ thou canft not deceive it,
nor long (hake it off.
But, it may be obje&cd, May not a man obferve
this Truth too much ? may he not be too fcrupulous,
too carcfull in regarding it f
Ianfwcr> the Confcience may miftake, and give
that charge that it ought not 5 but as we fay of Thi-
ftles, they are a bad weed, but it is a figne of a good
ground where they grow 5 fo though fcrupuloufoefle
be not good, yet it is a figne of a good heart where it
is.Ifam3nbetogothorowanarrow paflage,or over
a narrow bridge,k is good to go in the midft- f it is
good not to be too fcrupulous, and yet not to give it
offence, for if thou doftwith-holdit, imprifonit,
or reftraine ir 3 thou (halt finde it will be revenged on
thee, for it is attended witfo the wrath of God.
Fifthly^ if this be the miferable condition of all
unregenerate men 3 thus to mth.holdthe Truth in un-
righttonfneffe*
Object.
May not a man
be too fcrupu-
lous.
Anfev.
rjc 5.
Give the truth
leave to rule, t
Seh.VL
r<S | There is a %eyelation of wrath I
righteoufnejfe. As there havebeene words of Humi-
liation and reproofe, foletme-ftiutupwithaword
of exhortation. Be exhorted therefore from hence
to give this Truth leave torulcandgoverneinthy
heart, and life 3 doe not make a bancke againft it, or
an hedge about it, reftrainc it not, fetter it not, but
(ufftr it to walke freely in every part of thy conver-
fation, to re&ifie and reforme every faculty, fpeech,
and action, for fo it ought to doe • and, as I faid be-
fore, thou (halt finde it a dangerous thing to re-
ftraine ir.
rhe danger Among men, he that imprifons one whom he
of reftrainingj (hould not , runs into a Prdmuwre, and forfeits all he
hath. Commonly we faile both thefe wayes, we
give Lufts liberty, which (hould be reftrained $ and
imprilon Truth, which (hould be at liberty, there- |n
fore our judgement (hall be accordingly. For Jetting
thy lufts goe at liberty, take heed left God fay to
thee, ashedidto \~sihab for letting King Benhadad
goe, Thy lifejhallbefor bis life : left on the other fide
by iraprifoning the Truth you forfeit all things, and-
God take advantage of your forfeiture. Since
the fall of K^idam y man doth turne all things upfide
downe, according to that which is complained of
thofe Prophets, They did (lay thefiules of them that
jlotild live y and gave life to the fifties that Jhoulddie*
So doe men,the Truth that (hould live they (lay,and
the luft that (hould die, they give life unto : But you
know what Gods judgement was onthem^f^.ij.
He would deftroy both thedmberwdtbewallofun-
temfend morter. God requires at thy hands that
thou give account of the Authority committed to
thee,
dgainftati unrighteoufjtejfe of men.
thee^and take heede of abufing it. If the King fend
a Privie Councellour, or a great man about him to
reveafe his will, to expreffe his commandement in
this or that particular, that fomen may know it,and
beef res from the danger of the Law ; if a man^ in
(lead of obeying it,imprifon him,how will the King
take it at his hands * What then will God doe in
this cafe i He hath put his Truth into the hearts of
men, He hath fent His meffengers to (hew His will,
that this He will have done: If thou imprifon this
Truth,be affured, God will not hold thee guiltleffe,
therefore let it have liberty, let it rule and raigne in
thy heart, let it doe what it will.
This benefit thou (hale have, Thou fetteft it at li-
berty, and it (hall fet thee at liberty, John 8. 32.
If you continue in my words, Sec. the Truth paS make
you free. From what i or what great benefit hath a
man by this frccdomc ? a benefit unfpeakable,thbu
(halt be free from the feare of Death,f rom the hands
of all thine Enemies, tofcrveGodinholineffeand
righteoufnefTe, from the feare of Iudgement, from
the feare of hell, from the guilt, and punifliment of
fin 5 from the rule and tyranny of (inland is not this to
bedefired?
Againe, ifthoufet this at liberty, if thou wilt
pra&ifeand ufe it, thou (halt finde more benefit and
fweetnefle from it, than from the meere contempla-
tion of it; we are deceived in thinking that the know-
ledge of it is pleafant,but the pra&ice hard. Indeed,
that that keepes the world from praftice, is,becaufe
it is accompanied with perfection, whereas bare
knowledge
*57
Ser.VI.
1 The benefit
of fetting it at ;
liberty.
2
objcft*
There is a Revelation of Tbrath
Menus how to
fct the Truth at
.liberty.
I
Prayer.
knowledge croffes not at all ; and therefore mod r
men are willing to heare, and know, but in pra&icc
' they fall fhort. But in this they are deceived, for
this Truth brings more pleaiureinthepra&iccand
ufeof if, than in the knowledge and contemplation
ot it. Inftance in Faith, fuppofe thou know all the
I dodfrine of Faith, the knowledge is pleafanr, much
more in pra&icc, ifthdu wilt let it goe at liberty, if it
may pacifie,and purifie thy heart, if thou be much in
contemplating thy privilcdges in drift, thou (halt
findc the the fweet of it. And fo I may fay of love
and patience,and every grace : Knowledge of things
is like Wine or Cordials {landing ontheTable,thou
canft view them, and looke on them then, and have
them prefentcd to thee, but if thou f cede on them by
pradice,how do they warme thy fpirits>and quicken
thee? if they bedigefted, and diftributed into all the
parts, into all the faculties, (for that isdigefture)
till they turne to flefhandbloud, andfpirits, as it
were, then thou (halt finde their fweetneffc, even
more than any man can expreffe, who himfelie hath
not felt ir.
But now all the queftionis, howfhallamanbe
able to do this? It may be many will be ready to fay,
1 1 could bee content to doe it, but I am notable- 1
have many good purpofes and defires, and am wil-
ling to pra&tfc what I know, but I am weake in per-
formance.
I will oncly point to the heads; by thefc meanes
thou (halt doe it.
Firft, thou mud feekc to G o d, befeechHim
to fet this Truth at liberty,be convinced of thine own
difability,
dgainft all unrighteoufnejje of men.
difability, in thy felfe, that if thou goe about it by
thine owne ftreagth, thou (halt Iofe thy labour : In
his owne ftrength no man (hall be ftrong, it is Gods
power muft doc it,' Pfal. 119,22. 1 will run the way of
thy Commandements when thou Jhalt enlarge my heart.
David had this truth, but it was not in his power to
fet it at liberty • therefore he goes to God, acknow.
ledges his owne infufficiency,de(ircs God to enlarge
his heart, and when hee hath fet it at liberty, the
harflmeffe will be taken off, and thou wilt run freely
the way of Gods Commandements. The like is in
2 Cor. 1 o. 4. The weapons of our warfare are mighty,
but how? Through God to bring down thefirong holds,
in our hearts ; there be ftrong holds in men, certaine
rcafon in the underftanding, certaine lufts in the will
and affe&ions, andthefc cannot be beaten downc by
all the wit in the world, and all underftanding that
thou canft learne out oi any Morall Writers, or the
Scriptures themfclves . but there is a power through
God to doe it, to bring downe thefe ftrong holds,to
bring all into fubje&ion s therefore goe to God, beg
it earneftly, and let him give thee no denial!.
Secondly, as thou muft goe to him, fo thou muft
doe fomething thy felfe,thou muft pra&ife thy felfe,
and the more thou doft fo,the more thou (hall be fet
at liberty ; the more thou fetteft thy felfe to worke,
the more ground thou (halt get, the moreTiuth
will be enlarged • as it is in marble,the more you rub
it,the more it will (hine 5 (o the more this truth is ufed^ j
the brighter it will be in our aflions j the more thou
putteft it in pradtice, the more power (halt thou have
in thy life, as Chrift fayes, Jfyee beleeve my flyings >
2. Pn&ifeth
Truth.
1
There is a Revelation of wrath
j. Communi
on of Saints.
Ue (hall under ft and mf words. Therefore if you will
have this power, be doing, have a good Confidence,
for that is.the fcale of this Truth. How did Paul do
to °ive this Truth liberty to rule in his life < Why
faith hee, Iextrcifimjfelfeto keepe a good conscience,
that is, If I knew any thing that was to be done, I fet
my felfe about it 5 and as the Mufician by often pratfi-
fing his kflbn,or as one that writes,by pradifing his
hand doth increafe bis skill : So in thefe truths, the
more thou doft, the more thou mayeft doe $ letting
them lye ftill extinguiflies them, and for that God of-
ten gives men up to a reprobate fenfe. On the other
fide, if thou doft .ufe thenv doubt not but Godwill
delight to enlarge them. As in other TaIents,labou-
ring to improve them, is the way to increafe them.
Againe,adde this to it : the Communion of Saints
you (hall finde a great meanes to enlarge this Truth,
and to fct at liberty- by walking wkh the wife, you
will beemorevvife, and whatisfaidof Wifedome,
may bee faid of Truth, for they are the fame: Saul^
when he was among the Prophets, had a fparke or
the Spirit of Prophecie, which though it was but a
common adionin a wicked man, yet this fparke of a
naturall and common gift of the Spirit, Saul had
when he came among the Prophets, It is the Apo-
ftles direction, Provoke one another to love and good
mrkes : As one Souldierencouragethanother 3 anda
fafl goer ftirres up one that is flow.; fo good com-
pany whets Graces. On the other fide, ill compa-
ny imprifons the Truth : If thou wilt keep company
with them that are not good, thou muft cor refpond
with them, and this will caufe thee to choakc this
Truth,
againji all unrighteoufnejje of men.
Truth, for many times thou canft not doe duties
without fhame, becaufe thou canft not hold in with
them, and with duty too. It is not for nothing that
David ufes that phrafe,P/4/.up. uj. Away fiom
me yee cvill doers, for I mil keepe the commandements
of my God: As if he had faid, Whenlgoeaboutto
keepe the Commandements of God, if I have com-
pany about me that is not good, they will be a barre
unto me, and as fetters to my foule ; fo that it is true
both wayes : the company of Saints enlarges Truth,
the other ftraitens it. S c . PmI and others were good
men, yet when they were miftaken inthat,you fliall
fee what a fetter it was : When S. Paul was to goe to
lerufatem to preach the Gofpell of Chrift, they at Ce-
farea wept, and wailed, defiringto ftay him • But,
fayes hc^What doe you breaking mine heart f You may
fee by that fpeech theywere a great Impediment to
him : And as chrijl faid to S c . Peter, Get thee behind
me Satan : And as David faid tothefonnes of Zer-
viah, i Sam. 16.10. What have 1 to doe with you yee
jonnes of Zerviah, when they advifed him to take off
Shemei his head : So if you would have the Truth to
have liberty, take heed of ill company. As lames
faith of refraining the Tongue, lam. 1.26. He that
refraineth not his tongue, his Religion is in vaine : So
we may fay of Company, hee that lookes not to his
Company,his Religion is in vaine,he fliall find it fo,
for this Truth will never bee at liberty, except it bee
among them, among whom it will have its liberty.
161
Se^VI.
The end of the Sixth Sermon.
A8s 11**1
M
CER^
CERTAINE
SERMONS
vfon
HVMILIATION,
The Seventh Sermon.
Roma n s I. ip,20.
Forafmucb as that Tohicb may be knowne of
God y is manifeH in them, for God hathjhe^edit
unto them.
For the inVtftble things ofhimjhat isjhis eternal
power and God-head are clearly feene by the crea-
tion of theTborldjbeingconfidered inhuloorkes ,
to the intent that theyjbould be without excufe,
E have purpofed (till to goc on in this
point of Humiliation 3 andthen 3 God J
willing, wee will proceed to that of |
Iuftification, which we promifed to
handle. j
Thefc words doc fecond the for-
mer, which wee have gone thorow, Tbcwr<xthof
M 2 God'
Ser.VII.
i<$4
SerTyH.
There is a Revelation of t^ratb
i. Tlut there
is fuch a truths
proved foure
wayes.
I
Object.
\^injw<
God^ revealed from heaven, &c. The Apoftlc
having fct this downe, hath two things to prove:
Firft that there is fuch a Truth revealed. Second-
ly, That they with-holdit in unrighteGufhtfft : Both
which he proves in thefequele of this.Chaptcr.
Firft, there is fuch a Truth revealed to men, for
(faith he) That that may be knowne of Godismanifeft
in t hem ;that is, there is a certaine portion of Truth,
a certaine meafure of knowledge which God hath
made knowne to every man ; indeed there bee diffe-
rent meafures, but to every one fome meafure is gi-
ven,fet forth by the Author thereof : (7^(faith hee)
hath Shewed it to them. Secondly, it is fet forth more
particularly by the thing that is revealed : And third-
ly, by the meanes whereby it is revealed : Fourthly,
by the end.
Secondly, thethingthat is revealed, as if he had
faid; if you will know more particularly what this
knowledge is, it is the knowledge of Gods eter nail
Power and God-head.
Thirdly, will you know the meanes how it is re-
vealed i It is revealed by his workes,and chiefly by
the creation of the world.
But,you will obje&,his eternall power and God-
head are invifible, fhut up from the view of men,
how (hall men do to fee and underftand thefe things,
Iccing they are fo remote i
(Saith hee) They are knowne by the things that arc
fiene : You may fee the world , you may fee the
i workes of his providence; thefc things runne into
1 the fenfes, and by thefe they are knowne: As the
j foule of a man is a thing in it felfe invifible, but yet
I you
i
' againH all unrighteoufnejfe of men.
**,
you may fee it by the motions of the body, the ef-
fe&sof thefouicinthebody, this the fenfes are ca-
pable of. fo the invifible things of God are knowne
by the things that are feen£.
Laft of all, this is fet out by the end, wherefore
God hath done this, the end is, that they may be with-
out excufe : And fo f arre he proves the fir ft part, that
there is a Truth revealed to men.
In the next words he comes to prove, That they
with-holdthe Truth in unrighteoufnejje ; For they knew
God, hut they glorified him not as Cod, and not nega-
tively only, but affirmatively alfo, 7 heir foolijh hearts
are fuU of darkenejfe, they became vaine in their ima-
ginations.
But, they were wife men, Grecians, Athenians,
men excelling in wifedome sll other, how did they
detainc it, one would thinke they did enlarge it i It
is true, they were wife in their owne conceit; but
thinking thenafelves wife, they became fooles : how
doth that appeare ? They turned the glory of the incor-
ruptible God into the Image of corruptible man, &c.
So much for the {cope of the words.
Wee will not runne to every particular, becaufe
this is a place of Scripture on which wee meane not
to dwell, but thefe three points we intend to handle
out of thefe two verfes . In the handling of which,
you ihall fee all thefe particulars will be brought in :
The firft is, That that Law, or Truth, or Know-
ledge* by which every man Jhall be judged, is made ma-
nifeftby Godhimfelfe.
Secondly JTbe workes ofGodjr the Creation>are the
meanes by which Hee hath made it knowne.
M 3 Thirdly,
SER.V1L
%. That they
with- hold the
Truth inun-
riohceoufheife
Objeit.
66
serTvii.
7be Laft of mans judgement
1
Doff. i.
ThatTruth,o
Lawjor know-
ledge^ which
every man (hall
be judged, is
made manifcfl
byGodHim-
felfe,
i What this
Truth is,
T l yya>fOV»
Thirdly, They are fo much nude knowne to every
man^ M mil wake htm inexcufable.
To begin with the firft 3 I fay, That Truth, or
that Law, or that Knowledge, by which every manjhall
be judged at the laft day, is made evident to him by Cod
Himjelfe. In this proportion you muft markc three
things:
Fir ft, what it is that is made knowne ; It is that
Law or Truth,by which every man lhaltbe judged^
the word in the originally is il ym?h> That which
may be knowne of Cod, that is, there is a certaine mea-
fure and portion of Truth, which God difpofes and
reveales to men, to fome one meafure, to fome an-
other meafure , and according to the meafure of
Truth he muft conforme himfelfe, and for breaking
that rule onely, he (hall be condemned at the laft
day: The Gentiles have one meafure of Truth, the
Iewcs have a greater meafure^but Chriftians,to who
the Gofpell is revealed, have the gre3teft meafure of
Truth given them : Againe, fome Chriftians that
live under better Minifteries 5 they whofe education is
better,they have more truth than others: Now feeing
he faith it is made manifeft, the meaning is, every
man hath a meafure^and that is to be made manifeft 5
as light when it comes into a roome,it fhowes all the
glory, all the beauty and deformity round about, it
fhowes the right way and the wrong way 5 if you
come to the light^all things are made manifeft now,
which were covered, when you were in darkeneflc :
thus God enlightens men r he kindles a certaine light
in their mindc (for fo the word fignifies) he puts a
light into their hearts, by which they are able to
judge
is made manifeji by God.
judge of that which is good and evill, of that which
is agreeable to his will, and contrary to his will • of
that,whichis the way to happinefTc, and that which
is not ; and this is made knownc.
The fecond thing to be marked in this propo-
sition, is, tofhew, how it is made knowne- you fee
that the thing is made knowne unto us : Now it is
made knowne to us thefe fourc wayes.
Firft, it is made knowne to us by the light of
Nat\xxe>Gtd bath written the Law in their hearts ^Rom.
2. 15. They flew theeffeffs of the Law, which Law is
written in their hearts , that is, God hath implanted it
there, God hath written it there. He hath faftned it
thcrc,Hchath repealed to men fome Truths : but the
queftion will be how it (hall be knowne that God
hath done fo 5 why(faith he) you (hall know it by the
efTe&s,evcry man, even Heathens, though they have
not come to the knowledge of the Scripture, yet
they have the Law written in their hearts, for they
doe the things contained in the Law, their a&ions
(how it, they could not doe thefe things, if they had
not the Law written in their hearts. Againe,their
confcienccs accufc andexcufe. Againe,it is fecne by
their judging of others,for in judging of otbers,they
judge themfelves, and make it evident, that they doe
know, though they doc not pra&ife, and fo it is re-
vealcd by the Law of Nature.
Secondly,God makes it known by his works, fpe.
cially 5 by the Creation of the W6rld,by His works
of Providence,w ch be ordinary ,and extraordinary ,as
miracles, that is, when a man lookes on the great vo-
lume of the world, there thofe things which God
167
Ser.VII.
* How it is
made knowne
Foure wayes
I
By the light of
Nature.
% By Gods
workes.
M
will
i68
I By the Scrip-
tures.
4 By the
Saiucs.
It is God that
makcth this
Tiuth evident.
The Law of mans judgement
i _____
will have knowne,are written in capitall letters, and
fuch letters as every one may underftand and reade 5
io as that w ch the Papifts fay of Images,they are Lay-
rnens bookes, and ignorant mens bookes - fo (and in ;
a much better fenfe) this Booke of the world is the j
Heathen mans booke, wherein he may fee there is a
Gofand hiseternall powcr,and wherein all men may
fee what they ought to doe jjot his God.
Thirdly jit ismanifeft by the Scriptures,/^^
faith Chritt^Searcb the Serif tures for therein you think
to have eternal! life, and they tepfaofme : This is out
of queftion, that the Scriptures teftifie of God,they
make GWknowne to men,
Laftly, it is made knowneby thfcSaints, as in the
fame Chapter, Uhn j. Iohn bare rvitnefleofme^ and
what is faid oilohn, may be laid of others,the Saints
beare witneffe of God. Therefore in the fecond to
the Phdifpians, they arc faid to Jhine as lights in the
world, that is, they make (Wknowne to men : So by
thefe foure wayes God makes it knowne, namely by
the Law of Nature : Secondly, by his workes.
Thirdly, by the,Scriptures. Fourthly,by the faith-
full that live in the world. The two firft make it
knowne to the Heathen . the two laft to them within
the Church, that is, the faithful],, and thefe be the
meanes by which it is evident*
Now the third thing to be obferved, is. That it is
God that maketh this Truth evident • This isenough
to prove that it is God, becaufe it is univerfally done-
goetoall Nations, tofavagemen, thatfeemetobe
moft remote from the light,that come not neare any
meanes of the knowledge of the Truth,yet thefe men
beleeve
is made manifeft by God,
bekeve there is a GW,every man, without exception,
dothfo 5 now where there is an univerfallcffed, it
mud needs come from an univcrfall caufe 5 therefore
from God himfclfe.
Now this is not added in vaine, but this you may
obferve , in that it comes from God.
Firft, if it come from God, it is not a deceiveable
rule, it is not a fancy, but a firme Truth which 5 ou
may build on.
Againe, if God make it knowne, it is not done
(lightly 5 whatfoever (Wdoth,if he make it known,
it is done to purpofe, and effe&ually . if he have blef-
fed anv, he (hall be bleft, fo far as it is his will to re-
veale,fo far it is to purpofc,and this makes men more
without excufe.
Againe, if God have made it knowne, then it is a
thing you muft take heed to, you muft not neglect it,
becaufe it is God that is the Author of it 5 if it had
beene made knowne to us by accidenr, or any crea-
ture, you njight have given theleffe heed to ir, but
God having made it known, it is of fpeciall moment,
you muft in a fpeciall manner attend to it,
Laftly, in that God hath made it knowne, then
you may know it is the rule of perfection that is gi.
ven to every man, in oMerving of which he (hall
finde happinefle, in breaking of which confifts his
deftru&ion and ruine 5 when God gives a rule, in the
keeping of it man fhall bee made happy, as in the \
breaking of it he (hall be made miferabk; foyou fee
thefe three things: Fir ft, what is made knowne, A
certaine meafure of Truth divided according to Gods
will.Secondly,howit is made knowne,by nature,by
his
169
Hence thefe
confectaries
may bee dedu-
ced.
l7 °_
seITvii
The LaTo of mans judgement
Ffe I.
To (hew the
hainoufneflc of
mens finnes
againft this
Truth.
his workes,by Scripcurc,by the faithfull. Thirdly^
is God that makes it knowne, therefore not a decei
veable truth, not a fancy, or dreame, but to purpofe,
therefore youmuftnotnegle&ir, in obfervingofit
is happineffr, and in breaking of ir, you (hall finde
there will come ruine, and deftru&ion, andmifery
upon you.
Now we will come to make ufe of it: Firft, if
there tefuch a Truth made knowne to them by God
Himfelfe . then learne hence to aggravate your fins,
to know the greatnefleof the guilt of your finnes :
Hence we may learne to know, that the loofenefle
and liccntioufneffe men take to themfclves againft
this Truth is more defperate,and hainous,and inex-
cufable : for God Himfelfe hath made it knowne to
them : For every precept of men is of more or leflc ,
moment,according to the quality of the Author,the J
Law is to bee valued according totheperfonthat
gives the Law, therefore mens Lawesareoffomc
momcnt,but Gods Lawcs are of more moment: This
Truth is moft prefled in Scripturc,when Christ
preacheth the Word, he faith, every fin is encreafed
that is committed againft this Word : When Unas
came to Niniveb, it had beenc a great fin if they had
i not repented, God would have vifited them for neg-
lecting the word of lottos, but a greater thanlovat is
here, faith Chrift : So the Queen of the South came
to hcare the wifedomc ofSalomon,but a greater than
Salomonis here: that is,every fin committed againft
this Truth, is out of meafure finfull. Therefore, it
they that breake Mofis Law (hall dye under two or
three witmffes, how (hall they efcape thatneglefl lb
: ; great
is made tnanifefl by God.
great Salvation, which began to be preached by i he
Lord Himfelfe i He hath made it knowne ; therefore
it is a fearefull thing to negleft it. Therefore you
may lee what an Ewfhafis God puts on that, tfj/? thou
eaten of the tree, of which ibade thoufliouldeft not eate ?
As if he had faid,the thing is a fmall mat ter in it felf e,
yet it being the Commandement of the great God y I
have commanded if, and thou didft ncgleft it, there-
fore thou (halt die the death.
And there is good reafon for it, if we confider
ir,if God giveth the Law it is his ; now Gods Name
ft taken in vaine, when His Law is not obfeived $ for
though the difobedience be immediately againft the
Law, yet it is terminately againft God himfelfe . for
what is againft the Scripture, is done againft God:
Therefore, faith God to Saul>lnthat thouhajl caft met
away, ImUcaft thee away. And fo faith chriff to His
Difciples, Whatfeevtr is done againli jou 9 is done a.
gainflme • it is terminated in me: Therefore, thinke
when you (hall come to die, or to any cafe of extre-
mity, and God (hallfpeake to yout conlciences, and
tell you, thou haft broken the Law I gave thee, thou
haft rebelled againft me, thou haft given thy mem-
bers as weapons of unrighteoufneffe againft me,now
I will be avenged of thee, thou (halt know 1 2m luft,
thou (Irak know who it is thou haft offended, this is
no fmall matter. If we Minifters come and tell you,
you muft not fweare,but your yea, muft be yea, and
your nay, nay, and whatfeever more is evill 5 you
muft fweare no kindc ofoathes, it we tell you, you
muft not diflemble, not lye, not keepe vaine compa-
ny , not mifpend your Talents, not reftraine prayer
from
*7*
Ser.VII.
Ser-VII
The Law of mans \ud gement
from the Almighty, if wc tell you this, it is no finall
matter to ncglcd it, it being the Commandement of
God ; doe not f3y of fin as ye were wont. Indeed it
is a faulr, and I would I could doe other wife, but
feeing they be fins againft God, know what it is to
fin againfl: the Iudge of all the World,this will make
thee thinkc of fin in another manner. Therefore in
your fins labour to fix your eyes on God,and it will
aggravate ftnne. As David in the one and fiftieth
Pfalme faith, K^4gainttthee> againft thee onelj have 1
ftnnedy repeating it twice in that place • he compofed '
that Pfalme to fet forth his ftnne, but that which
wounded his confeience, th3t made him fee the hai-
nojfneffcofhis ftnne was this, Againft thee I have
finned ': So the Prodigall fon,this is the circumftance
, by which he aggravates his ftnne , Againft heaven
and againfl thee I have offended : So lcarnetoknow
that your fnnes are againft God, and therefore to
preffe this Truth a little more.
Confider well with your felves,what is the rca-
fon that God hath required fuch a vaft puni(hment
againft ftnne, that is, eternall death $ thinkewhate-
tcrnity is, it is that w ch fwallowesupyour thoughts,
it is a punifhment, the length, and depth, and bredth
whereof you cannot comprehend. Thinke why
God hath appointed fuch a vafte puniflimcnt, and
you (ball finde, it isbecaufe you ftnne againft anlm-
menfc, a great and Almighty God, the length, and
bredth, and depth of whofe greatneffe you cannot
comprehend.
Againe, what isthercafon God fhould appoint
fuch a Mediatour to take away the fins of the world/
that
is made manifejl by God.
that the Son of God muft needs take flcfli, which the
Angels themfclvcs wonder at 5 it is fuch a wonder-
full a&ion, that they cannot but admire, and in hea-
ven we (hall ftand amazed at it 3 which evidences the
greatneffe of fin : Iearne to know this, put all thefe
foure together, and fee how thefe doe hold corre-
fpondency one with another, and you (hail finde out
the nature of y out fin*
Firft, confidcr the greatneffe of God his infinite
neffe, the greatneffe of his Authority, the wonder-
full vaft Soveraignty he hath over all creatures-from
this greatneffe of God, comes the ftcond, the great-
neffe of fin, I have made knowne this Truth, but
thou haft with-holdenit, thence it comes that fin is
fo grear, that the leaft finne which thou makeft no-
thing of, is a thing of fo great moment. That is the
fecond, which followes on the greatneffe of God.
Thirdly, upon the greatneffe of fin, you fee the
greatneffe of the punifhment ; if fuch an one as
^riptle&x aftranger from the Truth fhould hearc
of this punifhment (the greatneffe whereof appeares
herein, that the worme dieth not, and the fire is not
quenched, J how would hee wonder at it f but knit-
ting thefe together it will not feemeftrange.
Laft of all, the greatneffe of the punifhment cau.
feth the greatneffe of fuch a Mediatour,to take away
this punifhment and finne : Sothereisacorrefpon-
dency in them, come from God to fin, from fin to
the punifhment, from punifhment to the Mediation
or redemption, by which this finne is taken away.
Lcarne therefore to know what finne is, I know not
a truth of greater moment. And to all adde that,
1 Cor. )
173
Ser.VII.
174
Ser.VH
Ike Law of mans judgement
i 0.15. 56. The fiingof death is fin: Iiyoulooke
on death, it is the moll terrible thing in the world :
You know what the Piiilofopher faid of it, of all
terrible things, it is the moft terrible, the moft fearc- ,
full, but fin is the fting of dearh: As if hec had faid,
Death is a fmall thing in comparifon of fin ; let a
man want finne, and death is nothing,itis but fleepe,
it is nothing to have the body and foulcfeparated.
Againe, fuppofe there were no death, but let body
and foule remaine together, yet finne is a terrible
thing, it is above all the Terrours in the world, as in
ludas, fee his terrours,though there was no death on
him; fee ^Adam when hee was not in HclJ, but in
Paradife,yet how was he Tormented with his finned
Therefore weigh not finne in a wrong ballance,look
not on it with a wrong light, take heed of being de-
ceived, for in this of all other things men are mod
apt to bee deceived: That is the corruption of Na-
ture, that ftrange darkeneffe is brought on men by
<~4dam, that in thething that moft concerncth him,
which is fin, in that he is moft ignorant, mod apt to
be deceived: Therefore when the Apoftlefpeaks of
Cin^ h:e comes in ftill with this caution, Bet not de-
ceived, 1 Cor. 6.9. Be not deceived, neither Fornic a-
tour, nor idolaters, nor Adulter ers,&c. Jl) all inherit the
■ kingdom of God ^ as if men in that were moft apt to
be deceived: So Ephef$. 6. Be not deceived, for, for
\fuch things the wrath of God comes on the children of
i dijobtdience : And obferve when Chrift goeth about
to ihew to any man, or to any Church what their
fins are, or what their danger is, headdcsthis,Zff
him that an eare hear* 7/hat the Spirit faith to the
Churches:
is made nianifeft by God.
Churches ; his end being to tcK of their fin, (UH that
comes in, He that hath an eare to heart, let him heare :
As if he had faid, when I come r o fpeake of matter
of fin^here be many here that can tell what I fay 3 that
can understand me wcll,but few have cares to under-,
ftand indeed. As when the Prophet came to lerobo-
Um, hce heard the Prophet fo as it angcr'd him, hec
knew what his fin was, but hec heard it not to pur-
pofe: So when Chrift pronounceth a woe to the
Scribes and Pharifees, they heard it well en ough 3 but
they had not an eare to hearc it to purpofe.Men may
heare what flefh and common reafon, and common
men lay of fin, but not what the Spirit faith of ir,
there is another kinde of finfulneffe in fin, which is
the fpirituall evill of fin, and what the Spirit faith of
this they doe not heare: Therefore you muft even
be brought to Chrift, as the deafe man was,who be-
ing both deafe and dumbe, was brought to Chrift,
that he might lay his hands on him, now Chrift put
his finger into hiseares and faith, Mphata, bee thou
opened, and then the man heard and fpake s fo of all
men that heare this Word, there is not a man but he
is deafe, according to this inward kinde of hearing :
therefore you muft bee brought to Chrift, and be.
feech him togivcyoueares to heare; for few have
eares to hearc what the Spirit faith unto the Chur-
ches when itdifcovers their fin and mifery: There-
fore, let not this Doctrine be in vaine to you, but
learnefrom hence to humble your felves,to comero
God, and fay to him. Lord, I am now amazed and
confounded,! thought before loffes and croffes were
great matters, but now I fee they arc but flea-bitings
to
SeiJvIL
7be Lalff of mans judgement
1
ob\eft.
A»fw<
rfiz.
I Be thankefuli
for the Truth
L
co fio,I was herccofore troubled at a fmall croffe,but
little or nothing at (in ; Lord, I confeffe,this was my
cafe, but I fee now Gone is another thing : Thus wee
fhould learne to humble our felves before God.
But, if any objeft ; This is the way to difcourage
men, to make them defperate, to make them
flye from Religion, by telling them finne is fo ter-
rible.
I anfwer,it is not the way to difcourage men from
comming to Chrift,but to encourage them and drive
them to him $ This is the way to Salvation: Indeed,
if there were no remedy for fin, it were a defperate
cafe, but there is a remedy, if you will but fee this fin
of yours, and mourne for it, for all that mourne in
Sion, and are broken hearted, fliall be comforted :
Therefore you muft know, there is a paflive forrow
for fin,when God (hall affright a man with the Ter-
rour of his wrath, and that is a flafli of hell fire : if
our end were only to kindle thefe fparkes, it were in-
deed to breed Torture in thefoule s butthereisan
a&ive humiliation, when a man labours to be con-
vinced of his fin, to know all he can againft h imfelfe,
and this is it which leades to life 5 for this is the end
of our preaching, the end of our difcovering of fin.
And this ufe you may make of the hainoufnefie of
fin ; and f o much (hall fer ve for the firft ufe.
Secondly, if there bee fuch a truth, fuch a know-
ledge made evident by God Himfelfe, then men
fhould learne hence to be thankefuli to God for k : f or
whereas all men might have perifhed as the Devils ,
did, as the Angels that fell did, yet God hath (hewed
this mercy to mankinde, he hath given them Stectnr
ddm
is made mantfefl by God.
W
dam Tabulam fojl naufragium, and that is this light,
which is the thing which you have caufe to be thank-
full for ; for this light is worth all the world befide,
nothing is fo precious, becaufe it fhewes the way to
cfcape Hell and damnation $ therefore you ought to
be thankfull to God for it : You fpecially that live un-
der the Sunnc-fhine of the Gofpcll $ you muft think
you might have bcenborne in other ages,whcn dark-
nefie covered the world, or in another Nation, and
not in Gojhen, where the light (hincs • and if in the
Church, you might havebeene ignorant, as many of
our Country people are, even almoft as ignorant as
Turkes and Iewes, but when God hath difcovcred |
light in great meafure, and hath given a great portion
thereof to you « you muft know all this is not come
to paffe by accident,but by Gods providence^ you are
to take notice of it, and learne to be thankfull, not in
(how only , but in deed and in truth,that is,by pradi-
fing according to the knowledge you have,for it is a
thing moft precious, UHatth. 7. 6. An admonition
is compared to a pcarle, whereas the admonition is
butonepartof this light, andwhattsfaidof apart,
may be faid of the whole. Salomon could not find a
fit thing to compare this wifdome to : It is more
precious thanpearles, nay all that can bee named t>r
defired cannot be compared with it: Therefore fee-
ing it is a precious thing, trample not thefepearles
under your feet : know that God hath put a price into
thine hand, and that is thy light, and it is a price that
will buy heaven, it will bring thee to falvation; but
if thou wanteft an heart (as the foole hath a price}
but he wants an heart) it will doe thec no good t take
N heed
Ser.VII
»7»
The Law of mans \ui gtmtnt
Vfe 3.
Doe nothing
contrary to the
Truth.
VII I heed thou doe not ncgle&it, do not abufe it,takenot
1 the grace of God in vaine, but fee thou ufe this light 5
When the great promife of Chnfl his comming was
made, what was it but this, that they fhouldhavea
new light,that the people that fate in darkneffe and in
the (hadowof death,(houldfeea light they never faw
before i you that live in this light, that enjoy that
which was fo many yeares agoe promifed to the
Gentiles, and is now fulfilled ; take heed of abufing
ir 5 ufe it to the purpofe for which it is given, that is,
co guide your feet into the way of peace.
Againe, thirdly, to joyne that with it: As you
mud bee thankefull, fo in the third place, you muft
take heed of doing any thing contrary to this Truth,
it is a very dangerous thing to neglcd it. There is
not a (parkeof it, notabeame of this light,which is
conveyed to you by the miniftcry of the Gofpell,
which (hall be in vaine. Though you doe not prize
it, it fhallfct you a fteppe nearer heaven or hell, even
every Iparke and bcame of this ; and this is it which
may make men afraid, and looke about them, feeing
that when this light is made knowne, it is fo dange-
rous to ncgleft it : Therefore thinke this, when God
hath fent a right Miniftcry, Confidcr who hath fent
this light. God hath done ir,and will Godknd a vainc
meflage? A wife man will not doe fo; if then God
fend it not in vaine, it is to fome purpofe, to doc ci-
ther good or hurt • Now fuppofe that this light have
done you no good, that you have lived long under
J this light, but have attained no good, you have
knowne much, but pra&ifed little, then know this
fhall exceedingly encrtafe your condemnation. Paul
faith.
is made manifejl by God.
*79
faith, Wetbanke God that he hath caufed us to triumph e Ea yrj
in lefts Chrijl, in making mamfefi the favour of His | *
knowledge in every place. What is the rcafon he l
(hould re Joyce that this was made manifeft, feeing
tofome it did no good i Yes (faith he) it (hall cn-
creafe their condemnation, it fliall be the fweet fa-
vour of God in them that are faved, and in them that
perifli. So when we preach,if the light doe you no
good, it doth you hurt : As lfaiah his Commififion
WASyGoe, preach to this people, andfiut their eyes, left
they flwuld fie with their eyes y and hear e with their eares^
If we are not fent to enlighten men, we are fent to
make their hearts fat, and their cares heavy, Thou
fialt doe no good by thy minijltry, yet 1 have fent thet^
that they may know there was a Prophet among them.
Therefore taked heed, you to whom this is (cnt,that
it be not fent onely to this end,that it may be known
there hath beene a Prophet among you : Thofeto
whom God hath revealed much, let them know it ■
(hall not be in vaine ; Ihhe King fend a Me(Iage,and
men will obey i f , fo it is, if not, if they make his au-
thority worth nothing, he will elevate his Autho-
rity, and will inflift a Penalty : So God fends not j
in vaine, if you will not obey him, God will not fuf-
fer any to flight his Authority, but he will be furely
revenged. Therefore take heede how you detaine j
chis Truthin unrighteoufnefle, that when God hath j
difcovered this knowledge, you do not pra&ife it. j
But>every man will be apt to fay,(and indeed they j
that arcmoft guilty j but I hope we doe pra&ife it, j
and not detaine it i
Therefore I will fet downe (though not all, yet J \
N i ro an y
obje£i.
Anfw.
loO
SerTvIT
Seven Cafes,
wherein men
detains this
Truth inun-
riehteoufneflc.
I
In the Com-
miflion of
known fin*.
Ihe Lato of mans judgement
\
many of the Cafes wherein they detains this Truth
and with- hold it in unrighteoufneffe, wherein they
doe not pra&ife according tathis knowledge, and
xhefe are feven in number.
Firft in the Commiflion of all knowneyftw there
youdetaine this Truth, there you imprifonit,when-
foevcr you finde this to be your Cafe that you com-
mit any knowneJ/0, therein you are a detainer of the
Truth,an imprifonerof it. As for example, when a
I man (hall know that thefe duties ought to be done, 1
1 ought to pray fervently, and frequently, I ought to
fan&ifie the Lords Sabbath, but out of an unliftincfle
to U,out of love to eafe and pleafure, that carries him
another way, henegledsir, and fo the duty lies un.
done : This is the Commiflion of a known fin: So a-
gaine, I know I ought not to remember an injury, I
ought to forgive mine Enemy, yet thou inviteft him
ro do thee a new injury, when this is known and not
pra&ifed, in this caic men commir a known fm • fo
againe, doft thou not know that thou oughteft not to
ufe any dalliance,any touch of uncleannes,and cham-
bering or wantonnefle t if a man know this, and yer
will commit it, becaufe his lufts intend his mindeto
fuch a fit, and it is a thing to which he is ftrongly in.
dined ,this is a known (in-Jo in many other things, in
cafes ofele&ion> or doing bufinefles this man ought
to be chofen, and bufinefles oughtto becarried thus,
yet out of fome by-refpe<3s r a man will have it car-
ried otherwife^this is committing of a known/fo; fo
in cafe of Envy, this mans preferment may be profi-
table, but becaufe his cmirency may be hurtfullto
me, I cannot affcd him, this is a known [tane-te in
CafcL
is made mamfefl by God.
Cafe of the Sacrament, doe you not know you ought
to receive often, and not to neglcd it in the Congre-
gation where you are i Are you not bound to that *
You thinke it a feme not to heare the Word, and is it
not fo v not to receive the Sacrament ? Ifhefhallbee
cut off that came not to the Paflcover 5 (hall not he
be cut off that comes not to the Sacrament ? So you
know you muft renew your repentance ; .are not thef'e
Truths known? and yet will you commit thefejw?
Goe thorow any known fin find in this Cafe you do
with- hold the Truth in unrighteoufnes. But what is
it to commit a known y?^,becaufe it may be I am not
convinced fufficiently of that 4 By this thou mayeft
know ir, if thou finde thy confeience to give a fecret
intimation that it is naught,it is a figne it is a knowne
finne, though thou haft got many Arguments for it,
and canft difpute for it; for thy confeience fhall wit-
nefleagainftthec: as in cafe of Vfury and inordinate
gaine, and matters of the Sabbath, many of which
things be in queftion $ fee what thy confeience faith,
and take heed of difobeying thefecret intimations of
thy confeience, whatfoevcr thou haft to fay for thy
fin before men : Men thinke zfin not to be a knowne
jfo,bccaufe they are not willing to fearch it out: Now
if thou finde this to bee thy cafe, that thou art not
willing to fearch it out, to fee all that can be faid for
it,or againft it, thou (halt finde it a known/*; ; And
this is a notable difference between the faithfull and
others. A godly man whofeheart is fet to ferve God
with a perfeft heart in all things ; there is nothing
that comes under the name of a /^nothing that hath
the fhadow ofzfw, but he is willing to fearch it our,
N 3 to
,8 L
SerTvH,
182
SBR.VII
Cafe i.
In unwilling-
neffc toin-
creafe a mans
Knowledge.
Two forts of
thofc.
I
The Law of mans judgement
to examine it to the full, hec is willing to let all lay,
what they can againft it, and when all is done,hc de.
fires G o d to try him : Another is not willing to
learch,becaufe he is willing to lye in iomcft»,ov be-
caufe he will not have his confciencc troubled with
ir. This is a figne of a falfe heart, though they do not
know th3t this is zfin, yet it having the (hadow of a
fining and they being unwilling to examine it to the
full, it flhewes it is no lefle.
Secondly, the fecond cafe wherein a man with-
holds this knowledge,and detaines this Truth which
G^hath made manifeft, is when he is not willing to
enlarge ic $ a man that hath already fome knowledge
(as every man hath fome) and is not willing to addc
to this knowledge, to encreafe it, that man properly
pflth'holdstbeTruthinnnrighteoufnejfc : For he that
with-holdsfewelljputsouuhefirejas well as he that
cafts water on it 5 and he that takes away f oode from
a living Creature,kils ir,as well as he that takes away
its life with violence ; fo if thou doft not feed this
with fewell, with that which may make ir grow and
encreafe, if thou doft not labour to inlarge it, thou
doftextinguilhit.
And of thefe men there be two forts :
Firft, fuch as doe not care for any knowledge at
all,or if they do come to heare, yet they recall it nor,
medicate not upon it, and fo as good never a whir, as
never the better, fome things they muftdoeforfa-
fliion fake ; but if they doe heare, they do ic in a neg-
ligent manner,they be ever learning,and never come
to the knowledge of the Truth : Thefebethe firft
fort of men.
_ Bur
is made manifefi by God.
,8j
But there is a fecond fort, and that is thofe which Se^VU
have known much,have heard mnch,havegone v^ry j
far in the knowledge of this Truth,yet will not go to ; z~
the uttermoft. I may refemblethem by Felix (he
went not far, but I ufe it as a refemblancc) when S.
Paul preached, and began to know fome meafurc of
/this Truth, when fome of thefe fparkes began to bee
revived and ftirrcd up in him, he bade him goeaway,
and faid, he would call for him another timc,but hee
was not fo good as his word $ fo when a man is loth
to be brought to that ftri&neffe and exa&nefife that is
required as our duty, when hee is not willing to bee
ftrait laced,that lives at liberty, and thinkes he will do
it before he dies, but puts it off^ this man imprilons
the truth 5 when the truth is brought to their doores,
to fuch an high degree that it is almoft loofe, yet
they let it lye there ftill ; when they fhallcomcto
Agripfas cafe,tobe almofi a Chriftiarf y this is to with-
hold it, the uttermoft end and finifhing of th^vorke
is all, and that is the reafon men are fo (hie of it : So
when wee care not for admonition toliveexadily
and pej: f c<5Uy in all things, when there (hall be little
refervation, when We will have a little liberty in this
or that,I fay, the not admitting of this,thenot going
through with the worke, is an imprifoning of the
Truth : when men (hall come to be unwilling to be
called on, it is as if a man (hut the doore, and draw
the curtens about him, it fhowes that he delights to
fleepe, that he meanes to fleepe, and to continue fo ;
when a man puts offthe truth,and wil not be brought
to the uttermoft, this is the fecond way of imprifon-
ing the truth,when he is not willin g to addc fe well,to
N 4 give
Cafe i.
In not ading
and pra&iling
the Truth, by
the life of
mcancs.
The Lato of mans judgement
■i
give that which may ftrengthen and encreafe ir.
Thirdly, I will name but thcthird,and that is when
a man is pad this degree,and is come to be willing to
know all Truths, doth not defirc to have any con-
cealed from him, doth not fay to the Prophets, pro.
phecy nor, but is willing to be informed to the full,
yet when he hath it he ads it not, hedothnotcxer-
cife,nor pradife this Truth : That is another degree
of vvith-holding it. And this is a frequent cafe- for a
man may know and be informed in all Truths, yet
they may lye there unufed,and unaded,they may lie
there idle : Now when a man is not willing to pra-
di fe the meancs by which thefe Truths are ufed, he
doth properly mth.foldtht Truth in unrigbtetofnejft:
As for example, the way to ad the Truths we have,
to ftir them up,to blow up thefe coalcs,to bring them
to prcfent memory, foas they maybee brought to
prefent pradice, is the Communion of Saints, the
comply of holy men,that when a man hath forgot,
godly company may bring to mind againe^fo fre-
quent reading and hearing thefe doe ad the Truth $
for the end of our Miniftery is not only to make you"
to know thefe things, but to bring thofe things to
minde which you have forgot jif we will not ufe,but
negled the meanes of ading the truth,then we with-
hold it.So for private prayers,whereas a man fhould
bring his heart to God every day, fhould doe it
throughly, fhould callhimfelfeto a reckoning fore-
very)?*, for all forts, of Omiflions, or of Commif.
fions, this is a meanes to ad this Truth, this good
purpofe and inclination, this fparke which God hath
kindled, were it not for this, they would be raked up
in
is made manifefi by God.
in attics againc • now performing prayer in a devout
and fervent manner ,doth liven them,whereas to doc
things forfafliion, or to fatiffie naturall confcicnce,
and not throughly,is to negleft them; fo that when a
man doth not pra&ife, nor exercife the Truths he
hath(as the very exercife quickens them againe)when
hec doth negleft anyofthemeanesby which thefe
coalesarcblowneup, by which thefc Truths are to
be ftirred up, he properly imprifons the Truth.
Let no man fay,But when a man imprifons a thing,
he barres the doore,but to let the Truth lye is a mat-
ter of negligence, how is it then an imprifoning i
Yes, it is an imprifoning, a furprifing of it, as-it is
with fire, if it have not a venf, though you caft no
water upon it, yet you put it out; as on the contrary
fide, if you give it vent, youencreafeit 5 fo you are
guilty in this cafe of murdering the Truth, of putting
it out : As in any Art that a man learnes, if he let his
Art or Trade lie ftill and unufed,he forgets it,fo thefe
Truths areextinguifhed, when a man is not diligent
in ufing all mcancs of grace. The receiving of the Sa.
crament is a meanes to quicken and Aft thefe truths-
failing and prayer, when God calls for it,is a meanes
to quicken them • goe through all meanes which God
hath ordained to put us in minde of thefe Truths ,and
fofarreasyounegleft the meanes, fofarreyoudc-
taine thefe Trtfchsin unrighteoufneflc.
The end of the Seventh Sermon,
% CBR-
1%
SER.VIL
O&jetf.
L^0fm
Ser.VHI
CERTAINE
SERMONS
WOK "
HVMILIATION,
The Eighth Sermon.
Roma n s I. ip 3 20.
Forafmuch as that "Which may be knowne of
God y is manifefl in them, for God hathJheVtedit
unto them.
For the inYtfible things ofhim } that is,his eternal
power and God-head are clearly feene by the crea-
tion of they>orldJbeiygconfidered in hisTfrorkes,
to the intent that theyjbould be without excufe.
He fourth Cafe wherein we with-hold Cafe 4.
this Truth in unrighteoufntfle, and
imprifonit, is, whenwediredlyfup-
preffeir^when we doe indeed fuffocate
it,when wc doe this of purpofe 5 this is
an evident Cafe when a man not only withdrawes
i fewest
In fuffocating,
and fappreifiag
it.
i88
Two wayes.
I
The Law of mans judgement
fewell, when he doth not only not ad it, negkaing
the meanes, but doth purpofcly fupprcffe it : As for
example, when God (hall kindle a good fpark in any
mans heart, and put in a good motion, not only re-
veales, but ftirres up fomc Truths which conccrne
his falvation, and he doth endeavor to put it out, to
quench it, and labours to lay that Truth afleepe, and
is glad when by any meaneshee can forget it, left it
fliould trouble him, this is a great fupprefling of the
Truth, and by this wc not only fupprefle this Truth,
but we doe harden our owne hearts exceedingly $ as
in iron, when we-quench it, we doe not only put out
the fire, but harden the Iron: fo when God ftirs up
many Truths (as it is in hearing the Word 3 inappre-
henfion of death, in fuffering fome calamity in a
good mood) the putting out of thefc doth harden
the heart. Therefore, ^hen a man (hail have good
purpofes, and thinke witfi himfelfe, I will now begin
to bee another man, and to change my courfes, and
yet (hail goe hto ill company, fuch as it may be he
hath kept before ; this is an evident fuffocatingofthe
Truth, a thing often fpoken of, and blame mee not
that Hpeake of it againe ; for it is the great quench-
coale of Religion,amancanqptprofpertherein,ifhe
looke not to his company, becaufe it isas&continu.
all dropping on a fire-brand, which will bee fure to
put out the light, and life and grace which one hath.
Chryfofiame compares ill company to putting in of
fwine, when a man hath planted an Orchard with
tender Plants 5 when he hath fowed it,and the come,
or whatfoever it is, appeares, leave the hedge open,
and let the fwine come in, and they will overturne
all
is made manifejl by God.
all by the roots : So when wc Minifters have fowed
the feed, and it begins to grow, a little to put forth,
when ill company come in they fpoile all,they marre
all, they pull up all lly the roots, fo that we have loft
our labour, it is indeed fo effe&uall to keepe downe
the Seed, and to make us imprifon the Truth.
Againe, cuftome in fin, giving your felves liber-
ty in any fin, that keepes downe the Truth, and no-
thing more. Therefore, of all other things, you
muft know,nothing fuppreffesthattrutb,that know-
ledge, thofe beginnings of Grace^thofc good moti-
ons in us lb much as a&uall finne, becaufe it is quite
contrary to it: Fire is not quenched fo much with
any thing as with water, being quite contrary there-
to- and light is not hid fo much in any thing as in
darkeneffc. Take heed then that you be not led away
wichthcdeceitfulneffeof finne; you may think you
fhall be able to leave this fin afterwards, but it is not
in your power to doefo, for finne takes away the
fenfe, and a great finne weakens the faculty that (hold
refift, it puts out the Truth, becaufe it is fo dire&ly
contrary unto ir.
And herein you muft obferve a notable difference
betweene men that live-godly, and others.; the god
ly when they fall into fin, it is fofarrefrom putting
out this Truth, that it helpes it forward, for their
fals doe but diicover fuch fins, and fo itcaufesthem
to fearch themfelves,by which meanes they find out
that to be in them,which they never knew of before,
it maybe it is Covetou(neffe,or it maybeEnvy,one
thing or other is difcovered, and when it is dif-
covered, there is a winnowing of themfelves, they
fee
i8p
s^Zviii.
The Law of mans judgement
Cdfe 5.
In removing
impediments.
fecriereisdroffe, and when they ieeit, they labour
to purge it by repentance : It is quite contrary with
the other, the more they fall into fin, the more they
fuffocate the Truth 5 their falliig into fin, gives finne
more gtound,it makes them more in love with finne,
it is the more prevalent againft them, the morcthey
delight in it ; fo that every fin is like the Sea, getting
ground of the Land, which they know not how to
recover : So this is the fourth way , by frequent quen-
ching of good motions, by ill company, and falling
into fin, they doe harden their hearts, and fo fuffo-
cate and quench this Truth.
The filth way is, when we do not remove the im-
pediments,which if they were taken away,the Truth
would rife, and (hew it felfe, for that is it,that kcepes
downe the Truth ; God hath written it plaine e-
nough on mens hearts,but when we let duft and foile
lye on it, we cannot reade it : This idlencffeand La-
zineffe fuffcring thefc impediments to lye on you, to
cover the Truth in you, iscowith-holdtheTru^h.
Therefore Semcahzih a notion in this Cafe,though
hee was an Heathen -> the foule of man, were it free
from paflions and diftra&ions, and were quiet,truth
fhould bee feene clearely, as you fee a penny, or a
ftone in a cleare River, fo Truth would appeare:
Doe but remove the impediments that commonly
rife from us, and which Satan inje&s,and this Truth
will fli w it felfe : for th:fe words (they with- hold
the truth) (hew that the Truth is ready enough of
ir felfe to come forth.
Now there bee certaine impediments which wee
remove not,and they are thefe two 5 either bufineffe,
and
'
is made manifeft hy God.
and from thence proceeds feare,and carc 3 and gricfe, I c7T \r\\
or elfe recreations, and the pleafures and joyes that '
come from them,one of thefe two are alway the im-
pediments.
Firft, forbufinefle^whena man takes too much on
him,cven more than he is able to weald,or doth give
himfelfe to too much feare, and care, and gricfe,
which are contrary to this Truth, as Luke i , it *s c he |
promifc tlm wee fliould firve him in holme (fe and\
righteoufneffe all our dayes without feare : But let a
man bee filled with carnall feare, it fupprcfT-th the
Truth, and keepes it downe. So for Care, Philip.
4, Cajl your care en Cody for he caret h for you • and the
peace of Cod which paffeth all under/landing, fiall keepe
your hearts and mindes in Chrift Iefut : The meaning
is, if you will care for your own matters,pcfter your
felves with cares and perplexities, it will interrupt
your Communion with Chrift Iefus, it will inter-
rupt your peace, and if your peace 5 thenyour Com-
munion with Chrift 5 therefore he exhorts them to
caft their care on Chrift. So for Griefe, it is a great
hindcrance, the Jfraelites could not hearken to Mofes
for the anguifh of their hearts, and hee that mindes
things too much,pierceth himfelfe thorow with for-
rowes; this was the thing that fuffocated the third
ground, they were kept do wne,partly with care,and
partly with divers lufts: CManhawas troubled with
many things : Therefore take heed of too much bu-
fincfle, or intending it too much, or inordinately.
Secondly , Sports, Pleafures, and recreations,
things wherein men delight too much, thefe are im-
pediments to the Truth, if any of thefe get predo-
minancy
l 9 l
Cafe 6*
Tl)e Law of mans judgement
i
minancy in your mindes, they hinder this Truth, if
you will fet at liberty, remove this impediment * di-
vers lufts keepe it downe, as cares, as we may fee in
the third ground : And Efay i . Wot bee to you that
laugh; If there were not fomething in this inordi-
nate mirth and jollity that keepes downe theTruth,
why fliould that be added? and the removal! of thefe
Impediments is of great conlequence. For there
may be many hundreds of men which perhaps,bave
not fo ill meanings with them, yet are carried aw ay
with the trad of vanity, thatarenotfooppofiteto
the Truih, as forgetf ull of it, thatdoenofomuch
rcfift it, as ncgled it, that yet keepe downe the truth.
Theft men partly bufied with cares,partly intent on
pleasures, death (hall come upon them as a theefe in
the night, and (hall lead them captive to hell, becaufe
they held this Truth captive, which had they fet at
liberty, it would have fct them at liberty, free from
death and condemnation : That is the fifth Cafe.
The fixth Cafe wherein they withhold this Truth
in unrighteoufnejfe, is, when they have it, and doe not
ufe it, and communicate it to the good of others,and
herein many faile: As firft,Minifters that have their
charge, yet doe either Non r€fidtre y oi fignlttr re fide-
rc^ but that concernes not this Audicory : Therefore
I will not meddle with it $ but it concernes not only
them,but common Chriftians likewife : When men
are converted, a charge lyes on them to endevour to
convert their brethren, they fliould labour to ufe
this Truth, to kindle it in others, the negle& thereof
is a fupprefling of it , for there is a charge laid upon
thcm,that according to their meafure,in their fphcte,
according 1
is made manifeft by God.
m
according to their meafurc,in their fphere,according
to their callings, they fhould endevour as much as
they can to enlarge this Truth : So likewife Matters
of families are bound to do it) (hall he be worfe than
an Infidelljthat provides not food for his family ,and
fliall it not bee a greater fin in him that provides not
fpiritual food?doth it not concerne him in privatc,as
well as the Minifter in publike < Was it not that w ch
God tooke fpcciall notice of in Abraham^! will not
hide it from Abraham, for he wiUinftrutt his family >and
his fins, and they JhaB know the wajesofthe Xord.-Ther-
forc when they ncgled this cha-rge,they withhold the
Truth inunrighteoufnes: So Patrons of livings,if they
doe not their part to bring faithfull labourers into the
Vineyard,and uphold them when they arc there,they
with- hold the truth in unrighteottfnejft 5 for they hinder
it, though it bee not their calling properly to bring
forth fruit (for that is theMinifters) yet it is their
part to uphold them. It is the Vine that brings forth
the Grapes, but the Prop is to hold it up: So
it is the office of Patrons to fuftaine Minifters in the
Lords Vineyard : Likewife Lawyers and Advocates
have a charge to minifterthc Truth, not to choake
it : Ic is the office of Iufticc, to redifie the Truth, and
not to adulterate if, but to informe rightly, and pro-]
perly,whcn they do e not difcover the Trutb,they do !
with-hold the truth, if they fhould not labour to doe j
that, it were a htirtfull calling -but there is no calling j
that is not for the benefit of men, but if it bee thus
ufed to conceale the truth, it were hurtfull, and not
ufcfull: fo likewife they that be Governours, Iufti-
ces of Peace in the Country, they with-hold this
O Truth
SBR.VIH
*5>4
The Law of mans judgment
SER.VIII.
Truth, if they pcrforme not their duties diligently
for this Truth: As it is committed to us Minifters
to preach it, fo it is committed to you, that arc Go.
vernours,to bring men into the obedience of it, you
are to goeyour way by the Sword,and by your Au-
thority, tor it is committed to your keeping, as it is
faid of the great Magiftrate, he is Cups utriufqueta.
btiU 5 you muft lookc that Truth have his pro-
grefle, as well as that the common- wealth fuffers no
detriment : Therefore let not your Authority lye as
a Sword in a fcabbard,but let it be kept fharpe, to cut
downe Popery ,and whatsoever is an Impediment to
this Truth, and thinke it no fmall thing to negled it •
for whatfoever fins arc committed, which you have
Authority to reftraine, thefe fins are put on your
reckoning : Look on the fir ft Epiftle of Timothy, the
fifth Chapter, and the two and twentieth verfe, Lay
hands on no man fuddenly (faith the Apoftle) and bee
not partakers of another wans fins : If any bee under
thee whom thou haft to doe with, if thou doeft not
bring him in, and re ftraine him, thou art partaker of
his fins ; you know what was faid to Ahab> Thy life
fballgojor hk life^ni you know that not to ftrike the
Nocent, is as abominable in Gods fight, as to ftrike
the Innocent: Therefore take heed of negle&ing it,
whether it bee out of feare, (as that isonelmpedi-
mcnt)or out of negligence,/?*. 1 2.8. Let them that rule
d$e it diligently ,&c. As if that were a thing wherein
givers arc too blame, that they doe it not cheerefully
and diligently: Therefore bee you diligent in your
places, to fct the T**uth at liberty, to bring men into
fubjettion to it, fo farre as maybe: And k> much
(hall
is made manife/l by God.
(hall fervc for this, being the fixth Cafe.
Now the feventh and laft cafe, is, when we know
thefe Truths of God, and doe not profeffethem,
when God kindled alight, and you put it under a
buflicll : When God worketh Grace in any mans
heart, his Intent is, it fhould (hine forth to the eyes
of others, you muft not (hut up the windowes, that
no body may fee; if you doe, whatfoeveryourre-
fpc&s be ; you mth-holdthe Truth munrigbteoufneffe:
He that (hall know the Truth, and out of feare (hall
not profeffe it openly, this feare is a fin, and hee that
with-holds it out of that refped, witb-holds it in un~
rigbMufitffe $ It is that which God requires of ne-
ceffity, with the heart wee bcleeve, and with the
mouth we confeflc to falvation, (^requires the one
as well as the other* this is that, that (hut out the
Pharifees, the chiefc men among the Rulers that bc-
lecved, they durft not confeffe him for feare of the
Pharifees,you (hall fee a brand fet on them,they loft
their foules for it. Therefore doe not fay a man may
keepe Religion to himfelfe,may have a good minde,
and be devout in fecret,and that to bring it to view is
hyporci/ie,it is not fo, it is a f alfe opinion 5 In doing
fo,you robbe God of his glory, andyourfclvesof
falvation: It is the bearing witnefle to the Truth,
which you are bound unto, and you cannot fuve this !
Truth in you, but it will appeare, Grace cannot bee j
concealed, it cannot be hid • and if it could, yet you \
muft know that the very concealing of this Truth, j
puts an imputation onit 5 for we conceale nothing j
but what wee are afhamed of, and fhamc implyes
(you know) that there is fomething amide • fothatl
O 2 though
Ser-VIU.
Cafe 7.
ip6
The Law of mans judgement
though you little thinke of it, this concealing of the
Truth, this hiding of it, is a degree to blafphemy , it
layes an imputation on the Holy Ghcfl, for it doth on
the light and Truth which is aticffe&oftheift/j
Ghtjt i Therefore know (Wdefiresboth, heewill
have the infidc cleane, and the outfide too 5 indeed,
if the infide be cleane, the outfide will be fo alfo, but
it is not true on the contrary $ A man may have a
cleane outfide, as in Matthew the three and twentieth
Chapter, Make the infide cleane .that the tutfide may be
cleane alfo: The meaning is, If a man have a cleane in-
fide,it is not poffible but a cleane outfide wil follow;
It is true,there may be leaves, and no f ruir, but there
can be no fruit^but there wil be leaves-many counter-
fcit peeces may look yellow : but there is no gold but
it lookes yellow : do not fay then it is hypocrifie,in
them that profeffe Religion, for they would not take
the profeflion of thefc things to themfelvcs,but that
they fee a beauty, and excellency in them.
Therfore confider it,&know there lyes a neceffity
on you ; do you think it unequall that God (hould be
afhamed of you,and will you bealhamed of him * Is
he fuch a Facher,that bis children fliould be afhamed
of him ?• or fuch aMafter as we fliould be afhamed
to weare his Livery? Doe this to earthly Matters,
and fee how they will take it. Indeed if there were
not fome lofie to men in undertaking this profeflion,
we need not fpend fo much time to preffe men to it,
but there is a lofle in profeffmg the Truth ; you may
lofe many friends* and procure many enemies, un-
dergoe many crofles, lofe many benefits and prefer-
ments, which you might have had, this Chrifi tells
y ou
is made tnanifeft by God.
you before-hand,but if you love hira,y ou rauft deny
your felvcs in thefe. They breed an enmity in men,
inftance that place of Ahab, Hafi thou found me, oh
mine enemy ? K^Andam I your enemy y becaufe I tell you
the Truth i All menJbaU hate you f$r my Names fake :
And the more the Truth appearcs, the greater is the
hatred, becaufe the objeft of hatred is greater.
Bur,if you objeft what is the rcafon Peter faith, i Pet
$.il.Willany man deny to follow that which u good ?
I anfwer, there is a double good, and that is profi-
table to man, as to bee Iuft, Meeke, Gentle, Patient,
ready to doe good 5 in a word, all goodneffe of this
kinde men will love you for; but there is another
thing in Religion, and that is pra&ice of true Righ-
teoufneffe,*and holines, and that croffes men: there-
fore S z , Peter addes, BleJfedareyee,ifyeefuffcrfor
righteoufneffe fake : As if hee hadfaid, though for
your goodneffe men love you, yet for your righte-
oufneffe you muft fuffcr perfecution 5 therefore that
muft be made account of before-hand and you muft
be ready to beare it : So much dial fervc to fet down
the Cafes, Wherewith men with-holdthU Truth in un-
righteoufheffe.
Fourthly, if there befuchaTruthmadeknowne
to us by God Himfelfe, then in the obferving of this
Truth, looke for happineffe,in the t ranfgremng of it
exped mifery, ruine and deftru&ion : If God that is
the Governour, the Sumum bonum, (hall appoint the j
truth, and iet man a Law, whatfoever that Law is, in i
obferving of that Law, there is happineffe: Itisfol
-with every creature, he hath given every creature a I
Law, and to long as he keepes to that, he is in a good \
I£7
Ser.v1ii.
Oh\eit.
Anfrv.
rfe +
o
condition
i?8
Ser-VIH
The Law of mans judgement
Objetf.
Anfw,
Objett.
condition and ftate: Now the Law given to us is
this truth, in obferving it thou (halt keep thy life,thy
happindTe; take heed therefore of departing from
it, whenfocver a man departs from it he is deceived,
and no man will willingly be deceived.
But, you will fay, a man is not deceived in fin, for
I know it is a fin.
Yes, in this thou art deceived, no man commits a
finne,but at that time he thinkes it better that he com-
mit k 3 and wor fe that he abftaine from ir, and in this
thou art deceived f Go thorow allthcScripture,and
findc any one fin there recorded, and fee if the party
be not alofer: Gccto/w>£04w,didhenotlofehis
Kingdomc by that, by which he thought to fave it *
goc to W,#,to Gehe&^vjas it not their ruine i I fay,
every man is deceived 5 as it was faid of Eve, Eve
was deceived - y fo it may be faid of all the fonnes of
Adam, when they commit a fin they are deceived .
But if you objed, Adam was not deceived,! Tim.
2. 7 he woman was deceived, but the man was ate.
I anfwer,the meaning is,thcre is an immediate de-
ceiving, when a manismcerelycoozened, becaufe
there is a fault in his reafon, and for that miftakes a
thing, and fo was Eve onely deceived, (he being the
weaker: But there is a fecond kinde, when a man is
not immediately deceived, but tranfported by a luft,
and that was Adams Cafe • and that luft arifes from
deceit: Suppofe it be a luft of envy that transports a
man to a fin,although that doth not immediately de-
ceive, yet this (as all finsj arifes from errour. There-
fore when any temptation comes, fee if it be a fin 5 if
it be a fin 3 be fure thou art deceived,and though thou
canft
is made tnanifeft by God.
canft not find outthedeceitjyet remember it is there,
Ephef.^. you (hall findethefe put together, The eld
man is corrupt through lufis proceeding from deceit, and
herenemdin the spirit ofjourmindes after the Image 0/
God in holineffe and right coufneffc> which comes from
the Spirit of Truth 5 you (hall finde there is net a luft
but it comes from deceit,and not any holinefle.but it
comes from a re&ifying of theApprehenfionand
from Truth- for inthefetwothings(markeit) the
Image of God and Satan confift : The Image of Cod
confifts not only in holineffe, but in truth 5 therefore
the Image of God is renewed in holineffe proceeding
from Truth: As on the contrary fide the old man
doth not onely (land inlufts, but in deceit, from
whence the luft comes. Therefore take heed of that
deceit, and know this, when any fin is committed, it
is contrary to Truth, to the Law, to this knowledge,
and let that be an Argument againft it. I cannot (land
to preffe it more : So much (hall ferve for this point.
The end of the Eighth Sermon.
O4
CER
Ser-VIII.
i
, ,
r
i
•
I
201
CERTAINE
SERMONS
WON
HVMILIATION.
The Ninth Sermon.
Roma n s i. ipj2o.
Forafmucb as that Ttbich may be knowne of
God y is manifeU in them- 7 for God hathJheTtedit
untotbem.
For the invifible things ofbimjhat isjbis eternal
power and God-head are clearly feene by the crea-
tion of the^orld^beingconfidered inbisTborkes,
to the intent that they Jhould be without excufe.
He third point then which now re-
maines to be handled, is this, There
is fo much revealed to every manias
' will make him inexcufable : We fee
the words are clear, Gedhathmadeit
knowne to them by the Creation, by his tvorkes, to the
intent they (heuld be without exenfe 3 or if you will
tranflate
Ser.IX.
Point 3.
There isfo
much rercalcd
to every man
as will make
him inexcu-
fable.
101
The Law of mans judgement
.1 ■ ■ ' ' ' "" ■
r ranflace it,/i that they art without excufe> the words
will beare either. There is fo much revealed
then, as will make every man inexcufable : For the
manifcftation of this Truth,go no further than this
Chapter*
Firft,con(ider, God hath made Hinrfelfe known
to every man by his workes of Creation, this isthe
booke every man may readc,this is expofed to eve-
ry mans eye, ic is a language which every martun-
dcrftands.
Secondly, you (hall fee what they doe, they did
not giorifie him as (W,neither were thankefull,but
became vaine in their imaginations, and their foo-
lifli hearts were full of daikeneffe, that is their car-
riage towards God*
Thirdly, when God doth behold this carriage
in them, he gives them up to a reprobate fenfe, to
vileaffe&ions, to their hearts iufts, till they be full
of all unrighteoufneffe, as it is expreffed in the lat-
ter end of the Chapter, becaufe they regarded not
to know God, he delivered them up to a reprobate
minde,to doe things uncomely,being full of all un-
righteoufneffe. And if you markcthis prophetic,
you (hall fee how God is exeqfed, and how all the
world is inexcufable :
Firft, God did that which was fufficient on his
part, he made himfelf&knowne.
Secondly,they did wilfully and ftubbornely de-
fpile this knowledge, they regarded not to know
God, nor pra<ftifed according to knowledge, but
provoked Him with their finnes, and became vaine,
making no confeience of offending Him : Then
comes
is made tnanifeft by God.
comesinthis in the third place, they arc delivered
up to a reprobate fenfe, fo as they cannot heale
themfelves,they are brought to an irrecoverable
ftate, as a man in quicke fands that goes deeper and
deeper, and knovves not how to get out, they are
given up to vile affe&ions, fo as they cannot loofe
thcmfelves from thebands of the Devill,butmarke
theprogreffe : Firft, Godrevealeshimfelfe, then
they provoke him by precedent fins, then he gave
them up to thefe affe&ions. But to open the point
at large, and to fhew the excufes men have, and
their weakeneffc, and how they are taken away,
and then it will bee evident that all men are inex-
cufable.
[ The firft pretence men have, is that they know
not God, they are not acquainted with him, they
are ignorant of his wayes : That is eafily anfwered,
that they that know himleaft, yet have fo much
knowledge as will make them inexcufable: They
that have onely beene acquainted with the Creati-
on of the world, falvage men that never heard the
Word, that were never acquainted with the Scrip-
ture,yet thefe know God, for God hath raanifefted
himfclfe to them. This I proved at large in the
former point, fo that no man can deny but hec
knowes God, that is, that there is a God, and this
very thing, if no more,is enough to makethem in-
excufable, for they knew God, but glorified him
not as God : whenfuch a man knovves there is an
Almighty power, by his naturall wit, he is able to
deduce, if there be a God, I muft behave my felfe
well cowards him, I muft feare him as God, I muft
be
203
The Excufes j
whereby men
endevour to
purge them-
selves.
Excufe 1.
That they
know not God,
Excnfc 2.
God requires
more know-
ledge than
men have of
him.
Anfw.
1 he LcCto of mans judgement
The inexeufa-
blenefTe of ig-
norant Coun-
trey people.
be affe&ed to him as God, Imuft worihiphim
wirhatl reverence as God ; but the rooft ignorant
man confefles there is a God, no Nation denyes
it, but how farre are they from glorifying him as
God? from carrying themfelves towards an o*/-
mightj God maker of heaven and earth?
But fecondly, the fecond pretence is, but God
requires more of me than thatjif that were enough
to know God, that there is an invifible God, to ac-
knowledge the Deity and cternall Power, it were
well,but God requires more.
To this I anfwer, God requires no more of any
man than cither hee doth know, or might have
known; goe thorow the whole Vniverfe, all men
of the world that are or have beene, and I fay , God
requires of no man more than cither he doth know,
or might have knowne : I put that in, becaufc there
be many men that might know more than they do,
fpoken of, 2 Pet. 3 . 5 . Some there are that are mRingly
ignorant .He meaneth men that are willingly ig-
norant of fome things, but it is all one as if they
knew them. And this makes men of this Nation
inexcufable, as your ignorant Countrey- people,
who though they know nothing, yet becaufe they
might have knowne, they areas inexcufable as if
they had knowne as much as any- for though every
Parifhhave not a preaching Minifter, ("which is a
thing much to be wiihed) yet there is no Countrey
but fome light is fet up in it, whither they may re-
fort if they will, and this willmakc them inexcufa-
ble : So they that live under much meanes, that are
ever learning, and never come to the knowledge of
the
is made manifefl by God.
205
Ser.IX.
the Truth, and fo have brought a fottiflineffe on
themfelves, they are inexcufyblc, becaufe them-
felves are the caufe of their not profiting, asaman
that is dranke, though he is not able to underftand
the commands of his Mafter,yet becaufe he was the
firft Author of the drunkenneffe, (which cauled
fuch fottiflineffe )he is inexcufable; fo they that neg-
left the Word, or when the Word enters not into
thehearr,becaufe men delight not in ir/as you ihall |
finde thefe put together, Prov.i.io.When wifedome \
enters into thy foule, and knowledge delights thee)
when the caufe that men profit not, is becaufe they
delight mother things, the ftreame runnes another
way \ and fo as the Sunne puts out fire, and the out-
ward heat extinguiflieth the inward heat, (bthey \
doe drive out the Word by divers tufts, when they \
might have abftained from thofe other delights,
and have attended to the Word with more dili-
gence, they are inexcufable : Sothat God requires
no more of any man, than either he doth know, or
might have knowne.
The third pretence is, and that is greater than | Pretence |.
the other two,I but we have no ability to performe
the things we do know*
That every man is ready to fay, Who is able
to pradife according to his knowledge i
To this I anfwer. It is falfe, there is ability in
every man to doe according to that he knowes 5 for
for fo farre as light goes, fo farrc there is ability in
the will and afteftions to follow that light 5 there
is a common light in men that are inflate of unre-
generation (indeed {anftifying light they have not)
and]
B - il l - - : ■■ - - ., . m
Wee haveao
ability to per-
forme the
things wee
know.
Afljw.
206
Sbr.IX.
Objetf.
The Law of mans judgement
and they are able to goe as far as their light goes,and
I willappeale to any mans experience, let him looke
backe to the courfe of his life, and examine himfelfe,
was there ever any particular adion in all thy life, ,
from which thou waft fohindred, that thou canft
fay thou couldeft not doe it i was thhe ever any
particular fin, of which thou couldft fay, this fin I
could not abftaine from i And howfoever we may
make it a matter of difputc in the Schooles ; yet the
worft man, one in whom we may thinke corruption
of nature to be mod ftrong, when he comes to dye,
he doth not excufe himfelfe, but acknowledge he is
guilty* If you confiderthe nature of liberty,there is a
fpontaneity in beafts, by which they are carried to
that which their appetite defires,but that is not Liht-
mm^ though Spnt&nwm : But when a reafonable
creature lookes on a thing as Elegibile oxnon Elegi*
bile, and not onely lo, but is able to rcafon on both
fides, is able to fee arguments for both,that makes it
differ from Spontaneity, when there is no outer im-
pediment, when you may take or rcfufeit, when
you have Arguments to reafon, and fee the commo-
dity and difcommodity of it,your will is nowfree,fo
that I may truely affirmc every man hath a free-
will to do that, for the not doing of which he is con-
demned ; marke ir.
But you will objed, I but a man is condemned
for not befceving, for not turning to God, for not
having his heart changed, for not being a new Crea-
ture,but thefe no man hath power to doe 5 therefore
a man is condemned for fomethingwhichheisnot
able to doe.
To
is made manifefl by God.
To this I anfwer. It is true, a man hath not power
to perf or me thefe,but yet withallj fay,he hath pow-
er to doe thofc things, upon the negled of which,
God denyes him ability to beleeve and repent : So
that it is true, though a man cannot beleeve and re-
Jpent, and neverthelefle for this is condemned 5 yet
withall take this with you, there be many precedent
A&s, which a man hath in his liberty to doe, or not
to doe, by which he tyes God, and deferves this
juftly, that God fliould leave him to himfelfe, and
deny him ability of beleeving and repenting, which
as a neceflary duty lyes on him : So that though a
man hath no ability to doe this,yet he hath ability to
abftaine from the things, by the which he provokes
God to anger, and by which he deferves this at his
hands,not to be able to beleeve, &c. For proofe goe
to this Chapter, They knew God, but they glorified
him ml as God, therefore (they having not done the
precedent Ads which they (hould have done) faith
the Text, Gj^f gave them u$ to their lu Its : He tookc
away all ability to repent,he deprived them of all the
fparkles of common grace and knowledge which
before they had,but this is a thing which they them-
felves defcrved firft. So much for the Third y when
we come to the ufe we will be more large.
Fourthly,men excule thcmfelves from this, their
natures are corrupt, and they have ftrong inclinati-
ons, ftrong lufts inclining them to this or that finne,
which they cannot rcfift, therefore arc excufable.
To this I anfwer, It is not fo, none hath fo ftrong
an inclination to any fin, but heeisabletorefiftit.
This is the Argument 4 Letaman have hell and death
& fet
207
Ser.IX.
<*s4nfrv*
Pretence 4.
Fi'om the cor-
ruption of na-
ture, which
they cannot
rcfift.
K^Anfa. 2.
L/ftf/tf.J.
u —
7 be Lato of mans judgement
fet before him, nay, let tome temporall (hameor'
punifhment be fet before him, which he fhall imme-
diately undergoc 5 when iuch a fin is committed, and
fee if this will not reftraine him,whcn the luft is mod
impetuous. Therefore it is not, becaufc he cannot
reftraine it, but becaufe he will not.
Secondly, haft not thou brought on thy fclfe that
ftrong lnclination,that ftrange power of finne i Art
not thou the caufe of it * For though thcrebc origi-
nal! fin in us, yet we may intend that original! finne
i by frequency in any a&uall fin : As Varnifli intends
colours, it puts on no new colours, but intends it,
makes it more bright^if there was a glimmering light
before, addition of light makes the former light
greater: fo frequency offin,makcs finne morea&ive,
more efficacious, more vigorous, as humours being
accuftomed to a place, are ready to breake forth
there 5 fo a fin wherein you have had an iflue, wherin
you have given your felvcs liberty, there finne gets
greater vi£ory over you ; therfore confider if you
be not guilty of the power of fin, of the impetuity of
yourlufts,
Laftly, confider if you have not deferved that Cod
fliould give you up to thefe lufts • many are taken in
fin, as the fi(h on the hooke, which cannotger off, it
feizesasan Apoplexte on a man that cannot be cured :
When the fin gets ground, it is likethe Sea, getting
ground on the land, which cannot be recovered. I
confefle this is the cafe of many hundred men, but
confider if you have not made way for this ; for as
the lower ftayres leade up to the higher $ fo there bee
leflcr fins w ch make way for greater, not by way of
efficacie 5
is made manifeft by God,
efficacy, as A#s beget an habit, but by way of me-
rit, God may luftly give them over to this
ftrength of fin : Therefore though their lufts bee
ftrong and impetuous 9 yet this doth not make
them inexculable.
Fifthly, when none of this will ferve the
turne, then they are ready to lay it on their temp-
tations : How can a man doe other wife whenir
(lands in fuch circumftances,that is, lubje<3 to fuch
company, to fuch occafions, fuch bufinefles, and
fo many things to draw him away : When that
within will not excufe him, he comes to that with-
out.
To this I anfwer, when a man is drawne to any
thing without, it is the concupifcence within that
doth it • put fire to that which is not combuftible,
it will not burne, it is the corruption within that
doth all. Therefore, obferve that in kA£Is 5 . It
is Saint Peters fpcech to ^Ananias And Saphira, Why
hath Satan filled thy heart ? As if he had faid, It is
truc,Satan hath put this into thy heart,hc hath tem-
pted thee to the fin, to lyetothe£fr/y Ghoft, but
know, thou waft thecaufe of it,thou hadft the keys
of thy heart, if thou hadft not f uffcred Satan to
have entred,he coi^d nothave done it.
And befides, confider if thou haft not put
thy felfe into this Temptation ; It is onething
for G o ,d to lead into temptation, and another
thing to lead our felves into ir. You know what
is fayd ofiAhaziah, 2 King. 8.27. ffeewalkedin J
the myes of the Kings ef Ifrael+and did as the hmfe
ofAhab had done, becastfe be had the daughter of Ahab
p j#r
209
Se rm.IX.
Pretence 5.
From Temp.
tationsofc*5-
pany } bufinefle,
6cc,
lAnfw.i,
Kstnfw
.2.
210
Sbrm.IX.
The Law of mans judgement
Pretence 6,
From the want?
ofmcanes.
xytnfr.
i&hct particu
larExeufc*.
to Wife: As if he had faid, Itistrue,itwaso*^
Daughter that led him into thofe fins, but he led
himfclfc into the temptation, he fhould not have
married Ahabs Daughters: Confider whether thou
haft not put thy felfe into this circumftance, and
led thy felfe into this temptation.
Laft of all, another Pretence and Excufe is, as I
have the temptation that others want, folwant
the meancs others have 5 If I had the means others
have, I (hould doe well enough.
I anfwer, firft confider if thou hadft not meanes,
and didft not profit by them > confider how many
meanes God afforded thee, from whence thou re-
ceivedft not that fruit and profit, which thou
mighteft have done : And if thou didft not, and
G o d deprived thee of the meanes ,know thou art
the caufe of it thy felfe : for when men negleft the
meanes, when God (hall fet up a light, and
men will not worke by that light, he doth, as Ma-
tters doe with their fcrvants, when they fet them
a Candle, and they play by it, and will not ufe it
as they fhould, they take it away in anger ; fo
God removes away the light, he takes away
the Gofpell, he (ends a famine of the Word, when
wenegle&it,oras Parents doe, when their Chil*
dren play with their meate, they take it from
them : When men will not ufe their Talents, God
takes them away, and this Talent of the Word a-
bove all other,when it (hall be abufed,and not ufed
to Gods glory.
If all this will not ferve to excufe them in ge-
ncraflj then arc they ready to excufe thcmielves,
in
is made mamfefi by God.
in particular : Firft, by denying the fa& - orSe-
condly, by flighting the fault.
Firft, by denying the Fa<ft, they deny that they
J are guilty of a thoufand finnes of which they are
guilry 5 this difpofition youfhall findeinthemin
UMalach. i. Tm have defyifed mee, And you fay ^
Wherein have wee defti fed thee ? ukndyou have
robbed me, and foiled mee y and you fay, Whereinhave
we r$bbed thee ? And you reckon it awearinejfe to
ferve the Lord, and yon fay ^ wherin are we weary ? So
it is the nature of Man to deny the Fad, if it be pof.
fible: See Gods anfwer,when they haveasked thefe
qucftions, Tou have offend the lame and blind in fa-
crifice. Confider what you doe i doe you not de-
fpife God in the prayers that you makc,do not you
performe them in a (light and perfunctory manner f
Doe you not offer to God of the word ? There be
men that Solomon fpeakes of,that defpife their way,
that is,fome things they negle&,which they thinke
arc not worth looking after, fomc things they
reckon as trifles which they will not care for, this
is to defpife God.
Secondly, If they cannot deny the Fa<ft, they
fleight the Fault, andoneofthefethey fay, either
the finne is fmall which they commit, and hope
that will excufe them • or if they be greater finnes,
they fall into them by humane frailty , and infirmi-
ty, and are fbrry for what they have done, fbexte-
nuating what they doe, and making it a matter of
nothing.
But toanfwer firft to fmall finnes,finncs arc not
to be meafured by the bulke, but by thecircum-
P 2 ftances
211
Serm.IX.
Firft, by deny-
ing cheFaft.
Secondly, By
fleighting the
Ob .It if a (mi
finnc
t^nfiv.
2IZ
Serm.IX.
The Law of mans judgement
fiances with which they are committed, though
thou thinkeft it a fmall finne in it felfe, yctconfi-
dering it with the circumftances ic may bee great:
A finne committed againft light of confeience, and
with deliberation, is a great finne, as the Pro-
phet that turned another way, it was a (mall thing
for him to doe it, yet having the fure Word of
God for a rule not to doe it, you fee God
puniflied him, not, as for afmallfinne, and he
being juft, wee may argue from the greatneffe
of the punifliment, that the finne was great • fo
Ls4dams eating of the forbidden fruit, to eate an
Apple was a fmall matter, but there being the Al-
mighty God's Command to she contrary^ the
punifhment fhewes what the finne was : Somen
thinke that to fweare a fmall oath, is no great mat-
ter, but Chrift faith, Letywr yea, bee yea, and your
nay, vay $ and when God hath commanded a thing,
though it be never f o fmall, yet that makes it great:
fo it was a fmall thing for £w/ to facrifice before
S*muel eame,but you fee what it cofthim,God for
that caft him away for ever * Sointhethingsyou
reckon fmall, take heed you be riot deccived,be the
thing never fo fmall, yet for that,you may be con-
demned^ well as for the greateft fin, for he that is
unfaithfull in the kaft,wil not be faithfull in much :
And take the leaft finne, there is the fame reafon
of finfutaefTcin that, that!w inthe greateft, asa
dropis water, afWcll as the Ocean : If thou ah-
ftainc from fintie,becaufe there is an Antipathy be-
tween fin and thee, as it is with every man after re-
gcneration,thou wilt abftaine from all fins. You
know"
is made manifeft by God.
know a Pigeon will not meddle with any feather
of an Hauke, becaufe there is an Antipathy be-
tweencthem, and theShcepe hates every Wolfe,
and men hate every Toad, his ftomacke rifes at a
little Toad $ fo a right gracious heart abhors every
thing that is evill,and cleaves to every thing that is
good, indeed he failcs much in performance, but
his heart is found.
Againe, there is no fmall fin, but it makes way
for a greater, as playing at fmall games, makes us
afterward to play a greater : Therefore the little,
neffe of the fin excufes not 5 for one fin admitted is
of great confequence, becaufe it drawes on many
that are great.
Now for thefecond, iome they fay are fmall,
fomc are great, and for them that be gnat, they
commit them by Accident, out of infirmity, and
. are lorry for what they have done.
You muft know this, if they were committed
by infirmity^ the Excufe were good, for even the
faithfull themfelves fall into divers fins out of in-
firmity • but take heed of deceiving thy felfe.
If thou findeft this thy Cafe, that thy heart is
renewed, that thou waged a continuallwarrea*
gainft thy fins, refolveft never to make peace or
truce with them,ufeft all meanes thou canft againft
them, admitted of nooccafiontolcadtheetofin,
and yet failed: into it againft pur pofe, andfincere
defire of heart, it is a fin of infirmity, and God
willfoludgcofit, but put cafe thou holdft not a
continuall warre with thy felfc ; butfayeft, I fee
it is a fin which I am ftrongly inclined to, I fliall be
P 3 weary
-2!L
Seim.IX.
Ob. I fell into
by infirmity.
^nfv.i.
214
SfiRM.lX.
The Law of mans judgement
Ob. But I am
forry that J To
finned. l
i^infw
x^dnfw
weary with refitting, therefore I muft give out, I
cannot choofe; now if thou leave driving, and lay
downe thy waiters, this is not a fin of infirmity
Againe, if thou keepeft company that leads to
that fin,or doft venture on that occafion,beholding
fuch objedte walking onthebrinkcand comming
neare the fin • It is a falfe pretence that thou fai-
led into it by infirmity, or by accident, for thou
allowed thy fdfe in ic y thou lyeft and continued
in ir.
So againe, had thou ufed thy uttermod power,
had thou prayed hard againd it, nay, had thou fa-
ded and prayed againd it, for fome devils cannot
be cad out without both : Indeed if a man ufc all
his drength to refid it, he fliallfall into it feldomc,*
and it is to be excufed thus, but if othcrwife, it is no ;
fin of infirmity.
But they fay, I am forry for what I have done $
Take heed thou be not deceived in that. Is it not
afalfeforrow 9 art not thou more forry for Ihe ef-
•| fc& of fin, than for thccviilbl fta, for the burning
of the coale, thanfortheblackncfTeofthccoaler
Thereis much prefent evill in fin, that may make
thee repent it afterward.
Againe, if it be notions it not a flight for row i
not proportionable to thy fin : Isitaforrowthat
continues on thy heart £ Is it a (arrow efte&uall to
worke any change in thee, to prevent fin for the
time to come ( Othcrwife, if thou fay thou art for-
ry for it, and yet failed into it againe and againe, it
is no true forrow: Go to thy Ncighboui-and fay, I
have done thee an Injury ,and am forry for it,and
yet
1
2.
4
is made manifeft by God.
ytt fall into the fame againe and againe, it will
fecme that it was but a falfe forrow: So if thou doft
pretend forrow for thy fins, and yet relapfeft into
them againe, it is a flight forrow that God regards
not. So much fliall ferve to take away the Excu.
fes,lcarne to lay this to heart, and confider if, and
fee how you bee inexcufable : Now tomakeufe
of it.
The firft Vfe is to juftifie God, learne to lay the
blame where it is, that is, on our felves ; thinke not
that God condemnes any without caufe, for every
man is inexcufable. And here this point is fpe-
cially to be marked : I doe not fay,men are inexcu-
fable onely in regard of Adams fin (that being a
Truth we all afient unto, that in regard of vjidms
fin,theability we had,we loft in him/but I will go
further- men arc inexcufable in regard of the pre-
fcnt conditioned their a<5tuall fins, marke it well.
The rcafoti whereupon he infers that they are inex-
cufable, is • God hath made Himfclfeknowneto
them, namely by His Workes and Creation; He
goes not to %^idams fin, but they h2d knowledge
enough ; this knowledge they pra&ifed not, and in
regard of the prefent a<3uall evils which they
committed, they are inexcufable. Therefore,that
God may be glorified and juftified, that he may be
true, and every- man alyar, know that God con-
demneth not for any more than He hath revealed,
as fome have onely the Law of Nature, fo they arc
condemned only for breakingthat Law, they are
not condemned for not worfhipping God accor-
ding to the Law oi<Jttofcs or the Gofpell,but fim-
P 4 Pty
Shrm.IX.
Vfe x.
1x6
Sbrm.IX.
The Law of mans judgement
ObjecJ.
ply and only fpr breaking the Law of Nature ; !
They that have finned without the Law, JhaHbecen-'
demnedwithout the Law, Rom.z. 12. That is,at the
lad day there (hall no more be laid to their charge,
this you knew, and this you broke : So againe, they
that only knew the Law of Mofis, yea,at this day,if
there be any lew in the wor ld,which never beard of
Cbrift, which never Wmeanes to know \\\m y hefhal
net be condemned for net beleving in Chrift, but for
the breach of the Law of Nature, and the Law of
Mofes :and the reafon is good,for by the fame rcafon
that the Gentiles (hall not be condemned for break-
ing the Law oi Mofes, by xhs, fame equity & ground,
they that have not the knowledge of thcGofpcll,
(hall not be condemned for breaking the Law of
the Gofiell: So that if weeoafider this, There is no
man (go thorow all) but God (hall lay this to his
charge at the day of judgement; Do not fay ,1 bound
thee to impoflible things,that I laid on thee a Law,
thou couldft not kcepc,thou (bait not have this ex-
cufe left thee, I gave thec ability to do much, but
thou didft not doe that thou wert able to doe, for
that is the condition of every man, he is able to doe
more than he doth, and if any man perifb, // is for not
doing the things he was able to do.
But you will fay* G o x> might have revealed
more,
I anfwer, God dotblead along, but men doP*-
nere obices, lay blocks in his way 5 God dcalcs not
oncly inluflice, but in much mercy with any vef-
fellof wrath : Indeed he loves the godly in a fpe-
ciall manner, but mercy he fhewes to every man,
and
is made manifeft by God.
and the reafon why be is not brought to more
light, is, becaufe he layes blockes, and when God
rcvcales ftill, he layes more, till at length there be
an end of his patience and longfuffcring.
To give an inftance in f**/and David ^ God led
Saul along, but he fins ftill s God leads him on, till
at length he went his way, and God leaves him
quite • but in David you (hall finde as many frail-
ties as in Saul • if you looke on Davids nature, the
ftrong temptations to which hewasfubjed, he
was ready to lay blockes too • but becaufe God
had a peculiar love to David f ,he removed them allj
yet God dealt with Saul in much mercy^ he (hew-
ed much patience, and long-fuffering • but David
he loved with a peculiar love, therefore he carried
him thorow all : So it is with all the faithfully mi
put my fearc in thine heart, that thoujhalt never de-
part from me, faith God.
But^you will fay, this is to preach Free- will, and
if mea have free-will and be condemned for not
doing wh&rthey might do, what isthc difference
bet weenc the Do&rine of the Papifts and this ?
I anfwer,Though there be a free-will to do that,
for the not doing of which they (hall be condem-
ned 3 fo as you cannot come to any particular that
thefc men cannot doe, yet God hath kept it in his
power to draw whom he will,to fanftifie whom he
will,f or God keeps thefe twotogethcr,he keeps men
within compaflc of common grace, fo that they
may doe much of themfelves, and the changing of
mens hearts, the enabling of themtobeleevee^
fe<5fcually, orrepent, thedrawingof them to God,
that
1\7
Serm.IX.
objeS.
!~4nfr<
■^_.l„.,-^».. M . (ll . .
18
Serm.IX
rfii
The L afboftnans judgement
that is, proper to God: So that thcfc may
well ftand together, this freedome they have, yet
it is not in any mans power to beleeve, to repent
effe&ually.
The fecond ufe we fhould make of it, is for pra-
ctice j Iearne hence then to juftifie God,and to con-
demne our felves, to thinkc well of Him, and ill of
our fclves,togive Him the glory of His mercy, and
patience, and long- differing • and to take fhamc to
our felves,lay the blame where it ought to be laid :
for let a man have committed never fa great* never J
fo many fins, if he hath foraethingto lay for him*
felfe, he will never be humble 5 labour tacome to
this, to fee that thou haft nothing to fay for thy
felfe, to lee that thy fin is out of meafurc finfull, as
indeed it is; and this will put a neceffity on thee,and
teach thee to love much, becaufe much is f argiVcft
thee, and till this thou canft not be a man fit for
Chrift : Therefore you fhall find thefe two expref.
fions, Rom. 3. Kyi H Are under finne: And the like
is in Galath.3. 44. He hath flwt up aH under fin, that
the promifebj the faith of \ isusChrist
might he given to them that beleeve^ that every mouth
majbeeftofped% That is, before God will (hew
mercy, He will bring them to fee that are inexcu-
fable, that their mouths may be every way flop-
ped, that they may have nothing to fay for them-
felves, that they may have no excufe 5 no PoBu^no
back* doore : when a man is (hut up in finne, when
there is no evafion, nothing to extenuate fin with-
all, then his foule is humble, and begins to finkc
before God $ then he fees neceffity of comming to
± Chrift,
is made manifefl by Gad.
219
Chrift,and is brought into the cafe they were in, in
the fecond Chapter of the u^#/, CWen andlre^
thren % rphAtjhaUwedoe to befcwed? As if they fhould
fay, before we thought we were in a good conditi-
on, at leaft we had fomething to hold by in our ap-
prehenfion, but when Peter lhewcsthem their guil-
tinefle, then, men *nd brethren what fiall we doe tg be
Jived: This is it the Scripture cals, istfflttt pur
fifoesjam.$. Now the Greek word for Affii&ion,
is, tffettm , that is,when forrow ftands round about
a man 3 when there is no way to get out, when one
is hedged in on evety fide, for when there is any
icapc, it is not properly an Affiidion,becaufe there
is an evafion, a way to helpe out s but that makes it
an Affii&ion, when it compaffes us round, when
we have nothing to fay , when all objedions are re-
moved, fo that we are throughly convinced of fin,
this ftirs ; up prefent apprehenfiort of danger, prc-
| fent forrow for fin,and when any Affli&ion is pre-
fent, it will have prefent eafe. There be many
excules, hut when the Holy Ghoft removes all
thefc, then -men are driven to Chrift 5 indeed 5 be-
fore they clave to fin,as to their Center,ftil depart-
ing, and loath to depart, for men come out of the
(late of unrcgeneration, as Lot came out oiSodome,
who was fo loath to comeout,that the Angell was
faine to draw*him out ; fo till we be all nothing, till
there be no twig to hang by, till there be no Ft bra
to nourifhuson our owne bottome, we will never
come toGhrift : zsloab, if he Could have escaped
S4hmon, he would not haveftorttftf to the hornes
of the Alter, but whenhefawnohopes^ then he
laid
Serm.IX
<U I if I '»
I
Serm.IX
TheLatoofmans judgement
laid hold on them, and faid, If bee will kill mee^het
flail kill mte here : So if wee can fubfift in
our naturall condition wherein we arc,we will love
it, we will cleave to it 5 but when God hath ferited
us out of all our turning, that there is no hope left,
then wc goc to Chrift, then we take hold on the
homes of the Alter $ as when a man hath a cord let
downe to him into the Sea, you need not bid him
holdfaft : So when God takes away all excufes,
takes a man quite from his owne bottome,cutshim
from the root of Nature on which he grew, this
makes him come to Chrift. When we tell men of
their fins, that they are accurfed, that doe not keep
every part of the Law, they deale with us as the
Egyptians did, when it was told them, that in eve.
ry houfe the firft borne fliould die, except the dc-
ftroying Angcll faw their doore-pofts fprinkled
with bloud, they regarded it not, they minded it
it nor, till the very day, and then where the bloud,
was not t ound,thcy died for it : So wc may tell you
of fin, of the danger you are in, we may tell you,
that you £hall die, yet you beleeveit not, oncly a
few, whofc hearts are fprinkled with the bloud of
the Lambe, they indeed defer it not, for they doe
know how foone thedeftroy ing Angell may come.
Therefore labour to be convinced, this is to know
what a Mediator is, and not to have it in fpcculati-
on only. And here it were good to confider,what
that is that holds men on their roots 5 there is an
Anchor underwater, though men fee it not, that
keepes them in their eld condition, if wee could
hit on it.
And
is made manifefi by God.
And it is either Inconfideration, men confider
not what they have to doe, they looke not about
thcm,according to that in Deut. 29. 7 oh havefeene
all what the Lord didto ?h&raohJbm the Lord hath net
given joh hearts to confider it this day : Now if you
aske what Confidcratioa is 3 1 anfwer, Confidera-
tion is nothing elfebutan ad fuper added to know-
ledge, when a man not only knowes, but rcturnes
and refle&s on what he. knowes, whenheftayes
and abides on it, whenhe lookes round about a bu-
finefie, not on a corner of it, but fully and weighes
every circumftancc : Therefore we are faid to pon-
der our waycs, when we doe not onely looke to
that which is prefenr, but to the time paft and to
come, when all things are taken in : Now when a
man (hall lay all together, when he fhall confider,
that is, thinke ferioufly, and remember that hee
hath but a little time to live here, and that there is
another place where lie ihall live lot 1 all eternity ,
that he hath an immortall 1 oule 5 and that his ftatc is
dangerous^ that bis fins are great, and the wrath of
God is as a confuming fire 5 whentfcefe are laid to-
gether,when he confiders theOT,and ftaics on them,,
i by. theft fneanes he comes to fbe^witkfcis eyesi, and
j uriticcftand with his heart, and to be converted and
J healed • but becaufemen do confider, thence it is
I that they grow on their roote Mi, and are not
brought to dhisinexcufabknefTe^rios fcave ai Argu-
ments taken ^way, -
Or another re afon is* fdme ILufty there is
worldly credit, riches, pleafurcs, or. fomething
which they ace loath to part wtfhy tlje rich man.
will
221
Serm.IX.
Means where-
by men are
kept in their
old condition.
Firft, Inconfi-
deration.
i Some Lull.
Ill
Serm.IX
The Lato of mans judgement
will not part \yith his poffcflions, they in the
twelfth of Saint lohn will not part with their credit
with the Pharifees, Ieroboam will not part with
his Kingdome, till thefc Arguments (hail bee an-
fwercd, and God fliall cut off thofc fnares,
for fo they are termed, 2 Tim .2.25. Waiting if
God will give them repentance Jo know the truth \and to
come out ofthefnare of the Devill, who taketh them at
his wit: The meaning is, every man, before he be
regenerate, isholden by fome fnare, thefnarcis
(omeluft,the root of it is fomefalfe reatoning^now
when men come to know the truth, and to be deli-
vered out of the fnare of the Devill, when God
convinccth a man,and opens that truth,undoes that
faife rcafoning on which that luft is founded, he
cuts the fnarc afunder, and then they are fet at li-
berty : Every man faith, I cannot live without cre-
dit, without my ftate, without my kingdome, (as
every man hath a kingdome of his ownej when
God teachcth that this is vanity, and if we will be
happy, the beftwayistolerve Godwithapcrfed
heart,whcn God tcacheth the contrary Truth,thcn
J he is out of the fnare of the Devill, when he hath
awaked his confcience,that he is ficke.of fin,that he
feclcs his rebellions, then the thing he magnified
before, is nothing now $ Aswhenamanisficke,
the boufes and orchards he magnified before, are
now not regarded, his dainty fare, and gorgeous
apparell, he hath no pleafure in them, for he isfick :
So it is with the Soule when God chargethfin on
the Conscience.
Agame, 1 when G o D
fliewes better things
than
is made manifeft by God.
21
'
thanthefe, asf/c£r. 10.34. They had in heaven a
better > and an enduring fub fiance^ and therefore cared
for nothing : They cared not for parting with their
goods, when they had another righteoufneffc to
truftto: So when God opened the heavens and
/hewed Himfelfe to Paul, he reckons alias dung and
drojfe, he doth not magnifie what he did before.
And thus are men freed from the fnarc of the De-
vill : Therefore when a man (hall deferre and think
I am ready to come, but I will not yet : I fay, thefe
muft be taken away, for they are falfercafonings
by which we are built on our root : Now when a
man (hall be perfwaded of the danger of putting
the eviJl day far from him, when the Holy Ghoft
fball give him wifedome to number his dayes, then
hewilltaketohimfclfe new thoughts. Everyman
naturally f eares death, but becaufc it is farre off, no
man regards it 5 andfobecaufeweputtheevillday
farre from us, we turne not to God • now when
God (hall convince a man of the Truth, and teach
him to number his dayes : Well, thou art now in
health and ftrength, but when thou commeft to
number the dayes that remaine , they are very
fmall. Put cafe a man had an hundreddifhesof
meare before him, if one comes and fayes, Take
heed what you doe, for otic of thefe dtfhes is poy
fon, he will not tafte of any of them,except he have
taken an Antidote before : So when the H o i r
G h o s t teachcth, it is true, In one of thefe
dayes is death,, thou (halt findepoyfonthatlbalJ
take away thy life • whether firft or laft it is uncer-
tain^ if thou wen wife to confider thy latter end, t
tha<
Shrm.IX.
224
The Lfto of mans judgement
erm. IX. I that is, if thou hadft the wi(edome, which God
mud teach, thou wouldft fee little reafon, why
to venture thy foule on one of thefe dayes, if thou
haft not made thy Ele&ion fure s for this is as
to eat of one ofthofedtfhes when there is poyfon
in it.
Therefore confider (beloved) what uncertain-
ty of life there is, what ic is to venture the foule,
and what eternity is : When God fhall teach this,
and ftirreup prefent affe&ions of feare, and appre-
henfion of wrath,it will teach a man not to deferre,
but to come home f peedily .
Again,when this place of Scripture,and the like,
(hall be ferioufly con(idcred,That if the Good mm
of the houfe knew at what time the Thiefe would come^
hee would have an eye to him ; That Chrift hath
threatned all before hand that doe not watch,^#rf
/ will came At a time thou thinkeji not if me: If thou
didft confider this when thou art moft fecure and
furtheft off from G © D,inthemidftof thy jol-
lity, and faft a fleepe, 1 will come at atime when thou
leokeft not for mee : And didft thou thinke this
threatning in vaine i Didft thou beleeve this Scrip-
ture and lay it to heart i thou wouldeft not deferre
thy Turning to God.
Againe, confider, put cafe thou haft liberty,
iffickneffe come and give thee warning, alas how
far re art thou from being able to repent * Are
the times in thine hand < Muft not the H oa y
Ghost change thine heart i If thou doft
now take refolutionto amend, haft not thou caufe
tofufpedlthatit proceeds from felfe-Iove i Fori
iff
I I. mi.. J *_!.*.
is made manifeft by God.
if it had becne not of love to God, wouldeft
thou not have turned fooner ! And if it bee out
of felfc-love, God accepts it not. All this
while wee have Ipent infhewingthe
Difeafe, andnowweemuft
fhewthe Remedy *
CV3
Serm.IX.
iM**************
$ IN I St
***♦&£**&£**♦*»&&«*
a,
SERMON
^IPREACHED A7
mm
RsSS
A GENERALL FAST
BEFORE THE COM-
mons-Houfe of Parlia-
ment : the fecond of
luly, 1625*
In the time of the Plague.
By the late faithfull and worth)
Minijier oflx s u s Christ,
•-
Iohn Preston,
1 1 D. in Divinity, Chaplaine in ordinary to
his M.ijeftie,Mafter of Emmanuel Colkd^e in
Cambridge, and fometimes Preacher
of Lincoln s J N N E.
2p2
A
SERMON
PREACHED AT A
Generall Faft, before the
Qommons-houfe of VarHa-
ment y Iuly 2. 162$.
Numbers 25. io, II.
i^indthe Lord $ake unto CMofes, faying,
Phinebts thefonne of Bleaz.tr the fonof x^iaron
the Prieft, bath turned my wrath arvay from the chil-
dren of ifratl, (while hee was zealous for my fake «-
mong them) that I con fumed not the children oflfrael
inmy\e*loufit.
EE arc met together, you know, to
fanftifie a Faft to the Lord. I will
therefore fpeake a word, or two,
of that Duty, before I come to
the Text which I have read to!
you : But I will doe it briefly, the Common place j
Qj thereof,
2JO
Falling is no
Arbitrary duty
Which is pre*
vcd by Texts
of Scripture.
A Sermon Preached before
thereof, being too large a fubjett at this time to
enter into.
And firft, we will fay thus much to you 5 That
this duty is a necefTary, not an arbitrary thing,
which we may doc, or leave undone at our plea-
furcs : You know there be many examples of it,
many commands for it in Scripture • but of them
we will only repeate two : The firft is that in loci 2 .
iy. fa place you well know) San£lifietomeaFaft z
ca/lafolemne Afjembl). When the Lord began to
fend Iudgement on the Land, he ftraitly enjoyncd
the performance of this duty, which (ho wes that
it may not be left undone at pleafure.
Towhichlwilladdethatin.E/^ 22.12,13514.
The Lord called in that day to weepings and
mourning 5 but becaufe at that time they fell to re-
joycing : It was revealed by the Lord ofHofis^
that that fin fhouldnot be purged away tiM their death.
When there is a time for Fajling y and when there
are juft occafions for mourning and humiliation,
the Lord doth then fo require it, that ii you doe it
not, but will doe the contrary, the Lord will never
forgive it • it is a fin that fhall sot be purged away
till you die.
You will fay then, What is a Faft * In a word,
of a raft. ' a Fajl is nothing elfebut the fandifying or fetting
I apart of *day for humiliation^ reconciliation, andre-
j formation. I fay, it is to fan&ifie a Bay 5 becaufe
j the day of a J*/? muft bee equalltothe Sabbath $
j the very word ufed in that place of Ioel, Savtfifeme
j a Faftfocwts as much. In that day you may do no fir-
I vile mrke y but mujl kcepcitboly to the Lord.
That
the Commons -houfe of Parliament.
That you have to doc in that day is, firft to
bumble your felves, as in that place of Ioel, Turne
to mee with fatting, mourning, and weeping. Se-
condly, it is for Reconciliation, Levit. 23. 27. it is
called a day of Atonement. Laftly ,k is for Reforma-
tion, and therefore in the day of fading, the whole
people entred into covenant with God 3 as in Nebe.
the nmth Chapter, and the beginning of the tenth
verfejou (hall fee the Princes, and people came al-
together, and feale a Covenant to the Lord, tore-
forme their fin of taking ftrange wives, and entred
into a curfe,and an oath to walke in Gods Law*
I will fay no more of that,but will only tell you,
what are the failings which wee arc moft fubjc<3
to in this bufineffe ; for wc may know the difeafe
by the medicine : if God take great care to pre-
vent our falling into a finne, it argues that we are
apt to fall into it. And firft, we are very ready to
reft in the worke don, in open operate y to thinke that
the very a&ion will pleafe God. Thcrfore it is care-
fully added in loelz. Rend not your clothes, but jour
hearts : that is, when you come to fan<5Hfic a Faft,
do not thinke that the very outward performame of
the duty moves mee : It is the heart that I looke to, 1
thcrfore you muft take care that at this time, your )
greateft bufines be with your hms.Lev.23.29. He
who in that day (meaning the day of the annual Faft,
which was then inftituted) doth not affliU his Joule
(forfo the word istobetranflatedjjfc*// be cut off \
from his people. The outward performance is not j
the thing that God refpe<5ts,or accepts^he doth not
regard that, (for he is a Spirit, and beholds the be-
Qjj. haviour
iji
The defeds
! which we are
fubjed to in
performing
that dncy .
1. To reft in
the work done
A Sermon Treaded before
i To do it for
a fie.
$ Not to rc-
forme upon the
doing of it.
ff$f.7M-
haviour of the fpirit- ) he confiders how we are at
fe&ed in fecret before him.
A fecond thing wherein we are apt to faile,is,to
think that one day is enougb,and when that is done,
there is an end of the bufinefle : but it is not fo, that
is but the beginning of ir. Efay 58 . 5 Js this a Faj%
to hang downe your he ad for a day ? Js it to bow it down
04 aBulruJh f Bulrufhes 5 you know,in a ftorme hang
down their heads, but when faire weather comes
they lift them up againe. So when affii&ion is upon
us, we are apt to humble our foules for a time,for a
fit 5 but when a little peace or prosperity comes, we
forget to be longer humbled : whereas the end of a
Faftj i$&> to begin the workc of Humiliation, that
we may the better continue it afterwards.
A third defeft is this 3 we are perhaps content to
do the duty, and with fome affe&ion too, but there
folio wes norefomation <?/7//<?.Therfore in the fame
chapter fie how carefully that is put in-Js this an ac-
ceptable day to the Lord ? WilllacceptfucbaFafta*
thisfWhenyoufindfleafure, and continue in firife and
debate t That is, the Lord regards not the bare per-
I formanceoftheduty,unlestheendofit beattaynd-
\ now the end; is nothing elfe, but that every particu-
'■ lar man reforme thecvils he is fubjeft to 5 yea, his
I particular weaknefles, and pergonal infirmities 5 the
« mending of w :h , is carefully to be endeavoured wh e
I we fandifie a fafl to the Lord ; elfe we affemble to-
gether for wine and for oile, As if he fliould fay,you
have not fought me when you how led upon your
beds; but your wine and your oik : That is,men are
affected with the judgments of the Lordjhey defirc
to
the Commons-houfe of Parliament.
2 33
to have them removed, they wifh for eafe and pro-
fperity, and for that they affemblc thcmfelves 5 but
to Me, faith he, ye returne not. A beaft will do as
much when it feelcs any evill opprefling it j. and
therefore God cals it, bowling on their btdsjux adion
proper to bcafts: but the Lord looks,tbat you feck
him in fincerity, and that you labour to make your
hearts per fed in him.
la a word 5 to conclude this,remcmber, there is
a double performance of every holy duty • one is,
when we do the work as a taske, and are glad when
[ it is over • when we doe it as fervants that doe eye-
fcrvice tothcir mafters : another is,wheo not onely
the thing is done, but your hearts alfo are wrought
upon • for that is the end of the outward perfor-
mance, and the worke is fo far re accepted as it hath
an operation on our hearts and affe&ions. It is fo [
in every duty 5 as in Prayer> when you call on God
in private, doth G o d regard the words of a
Prayer * No, but 'its working on your hearts^its
humbling of them, 'its bringing of them into f ram*
and maku%tbem perfect with (Wevery day,J>y a
thorow renewing of your repentance, and this is
the doing of the thing. Amongft your felvcs, if a
fervant do onely make a fhow of doing a thing 3 it is
not regarded ^ but he that brings the thing to paffe
is accepted of you : and that is it, which the Lord
requires and accepts in our performances.Now we
fhalHee that this Text will helpe us to all that is re-
quired in a Faft, as will appearein the particulars.
Thineas the fonneo/Eleazer, fkc] In the for-
mer part of the Chapter thedifeafeisfetdowne. (/ifeafefi'n.
ana
There is a dou-
ble pecformSce
ofduties.
When they
be performed
asFafts.
% When its a£-
ffe&ions are
wrought upon
in the- duty.
Verfci.a.
The Ifraelires
2 34
The Israelites
difeafc,fin.
The confe-
cjuent of finis
wrath. Verf.j.
Thceffedof
Gods wrath,
the plague.
The remedy
was the tur-
ning away of
Gods wrath.
A Sermon Preached before
and that is fin, (which is indeed the onely difeafc I
of the foule) illuftratcd from two confequents. t
Firft, from the wrath of God, who (as the Text \
faith) was very angry with Ifrael, for they had com- 1
mitted whoredome, and joined with Bad-Peor. That
was the difeafe,the fio,tor which they had brought \
on them Gods wrath. And fecondly from an cffe<a j
of that wrath, the Plague ; (God ftruck them with
peftilence,that is the punifhment.
In this Verfe is fet downe the remedy, and j
that is the turning away of Gods wrath. For as j
the Phyfitianfaycs, UMorbi enrantur contrariis^ foj
it is true in Divinity: as the wrath of God was the
caufeof the plague, fo the turning away thereof is
the remedy.
This turning away of his wrath is fet forth by
c hwas | the caufe of its turning avtfay • and that was the
done by^eaie.s zeale of Phlneas^ while hee was zealous for my
mowfonT fakc s and that is made good by tworeafons. One
is the latter end of my Text ; therefore have I not
confumtk them in my jtaloufie. Asifhehadfaid, If
PhintM had not beene zealous, my jealoufie fliould
have burned more and more, and the jealoufie of
that fliould have beene utter deftru&ion. The fe-
cond is Gods owne Teftimony , fet downe before
my Text. The Lord hlmfelfe [aid unto Mofes, that his
wrath was turned away.
generaii . * wi '* % no more &* opening the words ; but
points raifed j in them you (hall fee thefc five points lye evidently
«» ei"thc«c3te4 before you.
1 Firft, in that the removall of the plague is attri-
1 buted to G o d, and to the turning away of his
anger,
the Commons -hottft of (parliament.
anger, this is cleerdy deduced: That itisGodomly
that doth good & evill-jiox you fee his anger brought
the plague on them,and the turning away of his an-
gcr healed them againe.
Secondly, it is fin that caufes Gods anger: an.
ger in God hath alway relation to fin, for fin is the
caufeofit.
Thirdly, the way to turneaway the Lords anger
is zeale, for his fake.
Fourthly, if there be want of this zeale among
us,his jealoufie fhall grow hotter and hotter,it (hall
increafe upon us more and more.
Fifthly, and laftly, the iffiie of this jealoufie of
his, will be utter deftru&ion.
We will begin with the firft,which is,That it is
God only that doth good and evill to every Nati-
on, to every Church and Kingdome, yea to every
particular perfon. As you fee here $ it was not the
corruption of the aire that brought the plague, nor
the clearing of it with fr oft and wind, that turned it
away 5 but the cloud of the Lords wrath flied this
ftorme on them-, and when he was appeafed with
them, there followed health and peace: The Lord
wounds y and the Lord heales .Vox what is the plague
but a fword in the hand of an Angel,who dra wes it
out,and puts it into its (heath againe, at his Matters j
Appointment * And is not there the fame reafon of
all other evils i War you know is a terrible thing, \
when enemies come as Bees on aland^but doth not :
the Lord hide for them t And againe,they are dri- ,
ven away as with a breath at his appointment. Fa-
mine is a leane devouring evill,w ch caufes the Land
to 1
*3?
i. General!
point,
God only doth
good and eyi!!*
2}6
A Sermon Preached before
Certaine con*
virions for
dei&ionfh-ati-
ons of the
point.
i Conviction
The frequency
of our (inning
to cat up the inhabitants therof ;buc is not the Lord
the onely caufe of it * Doth not he make the Hea-
ven as braffc, and the Earth as iron i Doth not he
when he will, openthewindowes of Heaven, and
unftoptbe bottels of the clouds, andpowreout
rain unfeafonably? And is not hethecaofe of death,
which is the journies end of both the former * To
which every one of us is fubjeft, yet we confidcr it
not. Though we fee men fall from the Tree of Life
every day,yet we regard it not.This the Lord takes
only to himfclfe,P/4/.68.20.T* the Lord belong the
iffues from death : and therefore let us give to the
Lord, this great Prerogative of his • That he only
doth good and evil,and let no man queftion it.
You will fay, who doth queftion it i It is very
true-we do not queftion it in words, but if we que.
(lion it in our dceds,it is an argument that our harts
make a doubt of it,though our tongues do not que-
ftion it* Therefore let us examine the matter*
If we thinke the Lord only doth good and cvill,
why then will not we obey him and ferve him, and
pleafc him in all things? But provoke him to an-
ger, by our words,and by our workes, as the Pro-
phet fpeaks.Perhaps you will fay to me,as Saul an-
fwered Samuel, when he came from the war of the
Amalekites} O thou bleffedoftheLord, I have fully
kept the commandemtntofthe Lord$MX faith Samuel,
if thou haji done fi) What meanes the bleating oft he
Sheep y andthe lowing of the Oxen: So I fay to you, if
you obey the Lord, what meanes fo many fins a-
J mongft usfwhat means fornication & whorcdome,
J which is fo frequent f what xncane thofc Oathes
amongft
A Sermon Preached before
amongft us, for which the Land mournes r Not
ondy greater oathes 5 but fmallcr oathes 5 which ex-
cced the greater for frequency, though the greater
exceed them,in that they take the Name of God in
vaine. Againe what meanes the breaches of the
Sabbath f Of which I will fpeake a word by the
way : and that you may know that I doe not blame
you for that as a finne, which is no fin 5 1 will make
this digreflion. Do you not thinke that Sabbaths
are to be kept, and to be kept holy < I will name
but two reafonstomake it good 5 you (hall finde
them in Efty 57.30. It is My Holy Day. Firft,it is
a Holy Day 3 and if it be holy,you may do nothing
theron that is common. A Veffell that is fandti-
fied and made holy 3 may not be imployedtotake
up common water,or ufed in common fervices,for
it is holy. So the time of the Sabbath is holy, there-
fore you muft not fpend it about common anions,
for if you do,you prophane that which is holy.
Secondly it is My Day, and if it be My Day, rob
mc not of it : every houre of that day that you
fpend in common fpecches and a&ions 3 y ou rob the
Lord of that hoGrc, for all the day is his.
And do not thinke that men were tied to this ob.
fervance only junder the Old Teftamentibut know
that it continues ftill : doe but confider with your
felves, if the Lord fhould have lefr it mcerely in the
power of the Church to appoynta Sabbath day,
it might have beene brought from a wecke to a
moneth,and from a moneth to a yeare, and fo if of
meeting together had beene no neceffity put upon
us by God himfdfe, where would religion have
beene t
237
A digreflion
touching the
Sabbath pro-
ving that it
ought to bee
fanftificd.
t Becaufe it
is a Holy Day.
i Ic is Gods
day.
It is further
convinced.
From the
hazard of Reli-
gion by leaving
man at liberty.
i;8
2 From the
Antiquity of
its celebration.
A Sermon Treached before
j From the
Sabbath.
becne i And do you thinke God would not have
provided for his Church betrer than fo.
Befidcs,why fliould it be queftioned, when it is
tranfmitted to us from the moft ancient times. /»-
(tin UHartjr fayes, that on the day which we call
Sunday, the Chriftians met together to worfliip
God 5 and the people came out of the Countrey for
that end,andit was a Solemne day.
Terttillian in his Apology faith as much : and
therefore becaufe they fpent that day in worfliip.
ing God, all the Heathen called it Sunday. And in
all ancient times it was never controverted, never
called into queftion.
Againe, do we not need f uch a aay * Therefore
a thcLoxdfaith y Sabl>atbt»ax made for man - 3 asifhc
had faid,I could have fpared the Sabbath, It is not
for my own fakcand for my worfliip fake, but for
mans fake,that is,left he fliould forget God,and be
aftranger to him, which would redound to our
own hurt. And therfore ftiall not we be willing to
keep it, when it was for our owne fakes that the
Lordappoyntcd it i What gainers might v/ebe in
grace and holines,if we would faaftifie every Sab-
bath as we fliould c Should we be lofers by it : but
this is a digreffion,and I fpeake it by the way* But
markeit, I fay, if you keepethe Commandements
of God, What meanes this bleating of the fieepe f,
Thefe ads of difobedience on his owne Day i
Wee will goe on in the examination. If in.
deed wee thinke that it is the Lord that doth
good and evill • whyarewcefoiaobfervantand
negligent of him * why doe we reckon it a. wea-
rinefTc
Conviftionis
our ncglc&ing
ofdtttjr.
the Commons -houfe of Parliament.
rinefletofervehim *. why turne wee Religion into
formalitie, polling over holy duties inacarelefle
and negligent manner, when we fliould be careful 1
and fervent in the fame * Why is there fo little
growth in religion, fo muchbarrenneffein good
workes , the price whereof is more than gold and
filver? In a word, Why doe wee turne the maine
into the Wf , and the by into the maine i That is,
why goe wee about all other bufineffe as our maine
and chief e-fcopc,and take in holy duties by the way,
more to flop the mouth of aaturall Conscience (as
carnall men may doe) than for any del/ght wee
have in them ? If wee thinke God to be the Author
of good and evill,why are thefe thengs fo '. Every
man is ready to profefle his faith in the Truth here-
of, but if wee did beleeve it,wee fliould be more
carefull to pleafe the Lord in all things.
Againc,if wee thinke that God onely doth
good and evill, why have not wee our eyes on him
altogether * why doc wee not feare him, and no-
thing els, truft in him and in nothing befides, de-
pend on him, and upon no other i In all our cala-
mities and dangers, why doc wee not fecke to him
as to one that onely can helpe us, and heale us <
You will fay,wee doe depend on God,wee truft
in God and none but him ?
It is very well if you doc 5 but confider , that to
truft in God , is to part with all for his fake, and to
have an eye only unto the recompence of reward,
to be willing to deny our felvcs in our profits, and
credits , and pleafures , to be content to have him
alone. Thus Saint Pdule expreffes it, *< Tim. 1.13.
Therefore,
*39
3.
Convi&ion is
our not fearing
and trading
him alone.
$2Sp>
Difcovering
the Nature of
trailing in
Godjwhich is
to be content
with God
alone.
240
To rely upon
him in Exi-
gents,
Which is in-
lhnced in
Hejier.
And Daniel,
the Commons -houfe of Parliament.
Therefore ,faith he,have we fuftered thefe things,/**
we know whom we have trufted. As if he had faid,
wchave parted with all, we are content to be led
from prifon to prifon, we are content with God a.
lone, for we know the power and faithf ulntfic of
him whom we have trufted.
Againe, to truftin God, is then to reft on him,
when the cafe is f uch (matte it) that if|fe faile we
are undone, then to buildonhimasafurerocke;
that is the nature of true holines,and exadi walking,
when God puts us into an exigent, removes from
us friends, takes away worldly helpes, yet in this
cafe to truft him. Thus Hefier trufted God, when
(he undertook that dangerous enterprize,// r //w/&,
Iperijl), when if the Lord had failed her, fhee had
loft her life. So Daniel trufted God, when hee
would put himfelf&upon him,being in fuch danger
for the open profeffion of his Religion, which by
death they would have forced him to deny. Thus
0^/4 trufted God,when he went with a fmalnuou
ber againft a great multitude,the Text faith of him,
That he tmfted in God. Now do we thus truft him f
Surely we doe not : but when faith and fenfe come
into competition, when they meete together on a
narrow bridge 5 wee are ready to by as our confid-
ence the wrong way, to goe afide, and decJine the
blow, that is, wearereadyiniuchacale, though
with breach of a goodconfcicncejb to truft in God,
that wichall we will keepc a fure foot on fomeout-
ward, probable, fenfiblc meanes, that if God failcs
us, yet, wf m ay know what to truft to. The truth
is, we donffileaneto the Lord. For what is it co
Jeane
the Commons -houfe of Parliament.
leane to him t You know a man is then faid to
leane, when he ftands not on his owne feetc,but fo
refts the bulke of his body upon a raile, or ftaffc, or
thelike,that if it faile him,he falsdown : To reft on
God in this manncr,is to leane to him ; and did we
thinkc that hee had all power to doe good and
hurt to the Creature,wce fhould thus truft in him .
but in that we do it fo little, and fo feldome, it is
an argument that whatfoever wee profeffe, wee
doe not indeedc beleveit. Laftof all (to make
an end of this examination) if wee thinkc indeed,
that the Lord oncly is able to doe good and evill,
why doe we not that whichisaneceflaryconfe-
quent thereof, which you (hall finde in Gen. 1 7. i . it
is Gods fpeech to Abraham,! am God^dlfkfficient^
therefore walke before me,and beptrfeft. Marke that,
when any man thinkes God tobc Alfufficient^
that hee hath alt power in his hands, that hee is l4L
mighty (for fo the word fignifies) that which will
neceflarily follow on this beliefe,is this 5 hzzwill
hee perfect with the L or. d. You will fay, I
hope we are perfect with God: But if we bee,
why are our a&ions fo diffonant + why doe wee
ferve God fo by halfcs, and by fits * why are we
founequall and uneven in our wayes ? we are zea-
lous for a fic,and in feme particulars,butgrow cold
againe, as if we never had beenethe men. We goe
on in a good cour fe, till we meete with fome crofle,
and then we baulke it ; till wee meete with fome
advantage and preferment, and then wee ftep out
of the way to take it : Is rfiis to bee perfeft with
God? But if wee thought the Lord to bee
R i^iU-fufficient
2 4 t
i. 4
Conviftion,or
not walking
perfeaiy with
the Lord.
241
A Sermon Preached before
RCdfifi 2.
To proove the
point.
AlLfifficicntznA Almighty % wc would walke^r-
fettlj before him. For what is the reafon that
any man fteps out from God * It is becaufc he finds
fomething in the Creature, which he fees not in
God 5 therefore faith God, lam Al-fuffcient y thz!t
is, let a man looke round about him, andconfider
whatfocver it is that he can defire or necde, he (hall
have it in the Lord, for he is AlLfufficient. Why
then fhould not you be perfect with him t why
will you ftart from him at any time, or upon any
occafion f And this (hall fufficc to make it evident,
that it is a very hard thing to belceve this indeed,
that God only is able to do good and evill.
Indeed we care for the favour of Princes, and
thinke that they can hurt, or do us good 5 and ther-
fore we are fo intent about them, fo bufily occupi-
ed about them, but this would not worke on us fo
much, if wc did beleeve that which I have nowdc-
livered unto you, that God onely is the Authoar of
good and evill.
Therefore will we reafon with you, and fee if
we can plant this principle in you, andftrcngthen
your beliefe thereof. For it is certainc that all the
errours and obliquities we find in the lives men,
come from this, that thefe common Principles are
not throughly belceved, but by halfcs, and of them
we f aik in more than in this $ for if we did beleeve
that God is the caufeofal), wefliouldfervehim
with willing hearts and ready minds in alltbings.
It is true, wee thinke God hathachiefchandin
good and evill 5 yet wc thinke the Creature can do
forawhat too,but confider this one reafon.
If
the Commons-houfe of Parliament.
If the Creature were able to do you good or
hurt, I will bee bold to fay to you, that God were
not God, and you might be abfolved from wor-
shipping him : For this is a principle planted in e-
very mans nature, by the Author of Nature, that
we regard or ncglc& every Creature more or kfle,
as they are more or lefle able to doe us hurt : now
if the Creature could but in part do usgoodot hurt,
wee need notthencaretoworfliipthe Lord onely,
for he onely could not benefit or hurt us, but God
onely is to be worlhipped • therefore he onely hath
power t o doe good or hurt. For on this gt ound
wee wor fcip him alone, that hee onely is able to
doe good or hurt, otherwiie hee were not a com-
pleat adequate God to the worfhip chat is re-
quired.
Againe, iftheCreature could doe any thing, it
might chalcnge part in the 2>;/>;, but it is impof-
fible there fliould be any more Gods thanone:Ther-
fore it is the Lord onely that doth good andcrill.
Thus i^imos concluds it in his third Chapter, Is
there any evillin the City that he hath not done ? And
fo we may fay, Is there any good that he hath not
done ; where marke the generality,// there any evill
that hee hath not done f Therefore glorifie him in
thy life, and in all thy wayes : For, as Daniel
told Meljhazer, In his hands are ad our wayes. That
i$, wee take not the lcaft ftep to profperity or ad-
verfity through the whole courfe of our life, but it
is the Lord that guides our fieps. Therefore in
2 O7.L3.P40/cals him the God of all comfort exclu-
fively, fo that no Creature is able to joynewithl
R 2 hiro
5ii
Heafin 1,
If the creatures
could do g ood j
or evill, God!
were no: God.
Reafin 2,
The Creature
foouldbeGod
9*ff.f.zJ«
*44
From the ope
ration of fe*
cond caufes.
i-Jftfw. I.
x. The Lord
Workes by
them.
Rtafon i.
Which isillu-
ftrate by fomc
comparifous.
A Sermon Treached before
him in giving the kaft comfort.
But you will fay to mee, Is this fo i Doe not
we find by experience, that riches, and friends,
and credit, and wifedome and the like doe com-
fort us 1 And that the wantandabfenceofthefe
doth us hurt?
Yes, but I may give you this double anfwer,
Firft, thefe things are at Gods difpofing and com-
mand,thereforc it is not they that do any thing,but
the Lord by them. It is the hand that brings to
pafle a thing, yet it is not virtually in the hand, but
in the will of the man that commands it.
But fecondly, I anfwer, It is not thefe things
that do you good or hurt,but the L o r d by them.
You know when water heates the hand, you doe
not fay, the water doth it,but the heat that is by the
fire in the water. When you take a medicine in
Beere or Wine, it is not the Beere or Wine that
cures,but the medicine that is taken in that Beere or
Wine : So it is the Lord that rcfrefhes and conu
forts, he wounds and he heales by the creature, but
the creature doth neither.
But you will fay, this ability is borne and bred
with tht creature,and is never feparated from it.
I anfwer, it is very true, the Creature hath a fit-
nefle in it to doe us good or hurt $ but it is not able
to put forth that fitnefle, or that ftrcngth, till it
beea&cdbyGod ; that is, tillitbefetaworketo
doe it, by his bleffing or curfling : For example,
Thebreadhathafitneffetonouri(b,butif God
fayes not to the bread, nourifli fuch an one, it
fliall not be able to doe it $ for we live not by bread,
but
the Commons -houfe of Parliament.
but by the Word of God, by hisblefliog of it, and
commanding the Creature to doe it. On the other
fide 5 take adifcale, or any Creature that is fit to
doc us hurt, it (hall not hurt, unleffe the Lord fay,
goe and ftrike fuch a wretch, beaninfhumentof
mine to punifh him. Let an Axe be never fo fharpe
and kcene, till the Worke-man take it in his hand
and apply it to the worke, it fliall doe nothing : So
Gods biefling and curfiog doth all ; for Gods blef-
fing is nothing elfe, but his bidding of the Crea-
ture to doe fuch an one good $ and hiscurfingis
nothing elfe, but his bidding of a Creature afflid
fuch an one : and therefore fometiraes men are
cheered by the Creature, fometimes againe they
want that cheering 5 fomtimesthey have content-
ment therein, and fometimes againc they have not.
And hence it is, that there may be abundance of all
things, and yet be no more than as the huske with-
out the graine, as the fhcll without the kernell, af-
fording nothing but cmptinefTe. Againc, you
may have a hundred-fold with perfection, that is,
God can give you more comfort in perfection,
and the want of every thing, than you had in pro*
fperity , when you had every thing fupplied : there-
fore in Ier.g.z^ . fee how the Lord reafons,Xtf not
J theftrong man rejojee in his/lrength, nor the mfmkn
in his mfidomejXM why t For it is 1 the Lord which
exercife loving kindnejfe, and judgement, andrighte-
ou/nefe in the earth. As if he had faid, if thefe things
were able to do you good or hurt, you might re-
joyce in them, but it is J the Lord that (how juftice
and judgcment.and am only able to do all. So in
* R 3 #/.
*45
By their diffe-
rent effe&$.
By places of
Scripture.
246
A Sermon Preached before
Vfe 1.
To labour to
fee God in his
greatnefle.
Which would
draw our affe-
ctions to God.
The want of it
curies us to
the Creature?
and brings us
upon the dan-
ger of Idolatry
Pfal. 62.10. If riches encreafefet not jour heart on
them^nd why i For power beUngeth unto Cod. But
they might objeft, The Lord ufeth the meanes ;
that is anfwered in the laft verfe. It is true.but God
rewards according to our workes, and not accor-
ding to our meanes. And fo much for the clear-
ing ©f this: now we will apply ic.
Fir ft,if the Lord be able to do all good, and evill,
then learne we hence to fee God in his greatnefle :
the Lord is forgotten in the world, we doe not fee
him in his greatnefle andMajefty, and Almighty
power 5 it we did, it would draw all our thoughts
and affeftionstohim, which are now occupied a-
bout fo many fcvcrall fancies : I fay, they would be
all pitched on him,whereas feeing they are conver-
sant about poverty and riches and friends and dif-
gtace,asable to do goodor evill : it is an argument,
we attribute that to the creature which belongs to
God, w ch is no better then Idolatry : as in Colof. 3.5.
Mortife jour earthly members fornication y uncleanefe y
and covet oufnejfe which is idolatry • marke that. Now
Idolatry is of two forts, either when you worfhip
the true God in a wrong manner, orelfewhenyou
make the creature God : and that you do either when
you conceive the creature under the notion of God,
as the heathen did the Sun and Moone: and the Pa-
pifts do the bread, (for if there be Idolatry in the
World, that is Idolatry) or clfe when you attri-
bute to the creature that which is proper to God,
that is, when you place your comfort and fafety in
the creaturc,and f o place your joy & delight in him.
And thus we do when we thinke riches or poverty
1l - . ty
the Commons -houfe of Parliament.
fay their pretence or abfence can do us good or hurt.
zy74i.25.you fhali fee there 5 the Prophet ufeth two
arguments to prove that Idols were not gods.-Firft,
They tell us no things to come ; Secondly fThej do net.
ther good nor evill.As if he had faid^if they could do
good or hurt, they were gods : yet there is a fecret
opinion that lodgetb in our breads though we ob-
ferveitnot, thatthefe things, candoeusgoodor
hurt 5 andtherfore, becaule our affections follow
our opinion, we luft after them inordinately . and
thence it is that they fteale away our hearts, as Ah.
folom wasfaidf* fteale away the hearts of the people;
that is,he who was not the owner tooke them. And
fecondiy, he did it fecretly, and fo deale the crea-
tures with us, when wee have a fecret opinion of
I them. The rich man in Luke having much wealth
about him concludcs,2Vw/2w/<? take thy eafe. And
when Davids Mountain* was made ftrong, he fays,
therefore ijhall not bee moved $ and have not wee the
fame thoughts in us? Are not we ready tothink,if I
had fuch an advantage, fuch a friend, I (hould doe
wellfBut Hay to you, that if you had allthefe, you
(hould not be a jot the better, nor in the want of all
thefe are you a jot the worfe • for it is God only that
creates peace,and comands comforts^that you may
fct down for a conclufion. That is his Perogative
Royall,and thence it is that we muft love him with
all our hearts,and with all our foulcs ; thence it is,
that we are not to regard the creature at all,becaufe
hee onely can make our lives comfortable or not
comfortable.
If this were beleeved, how would it change our [\
K 4 joyes
2 47
By advancing
the Creatures
in our opinions
m*m
248
A Sermon f reached before
r-
Qaeftion con-
cerning the ufe
joyes into tearcs i What an alteration would it
make in our lives < If wee did beleeve it indeede,
(hould we be fo taken up in fecking of wealth, and
outward excellencies, and not rather ingrowing
rich in faith and good-workes < If it were well
planted in our hearts, we (hould minde nothing but
graceand fin: for you know grace onely findes ac-
ceptance with God, and fin onely provokes him to
anger. And indeed what in the world clfe is
worthy our intentions : you may joy in thefe
things,but (till remember the Apoftles rule, Buy as
if you bought not \ank grieve as if you grieved 'notjfrc.
Why fo f Becaufe thefe things can doe you neither
hurt nor good,if they could,chey might have your
intentions, but they cannot. Therefore doe as
(Jiiofes did, Heb.x i . 2 7, /ft endured^ for he faw htm
that tvas invijible. What then t Therefore hee
forfooke Bgjft not fearing the wrath of Pharaoh.
When he faw God in his greatnefle, when hce/j»>
him that was invifible^ that is, when he faw him as
if he had beene vifible, it removed all fcarc of the
creature. When a man fees the Sunne, what is a
Candle or Torch to him i And fo will all thefe
things feemeto thee, if thou couldft fee God in his
might. If God onely doth good and cvill, why
then doe you haften after outward things and wea-
ry you felves in vaine for that which will not pro.
fit * Therefore the Schoole-men call fin K^iverftc
a Deo and Converfioad Creaturam, a turning from
God,and a turning to the Creature.
But you will fay, to what end then are the crea-
of the creature* tures '. And what will you have us to doe 1
the Commons -houfe of Parliament,
Ianfwer, you may make ufc of thefe things (I
deny you nor that liberty) onely ufe them with a
dependant affe&ion, fo as ftiJl you have an eye on
Godj you may take water out of the ftreame fo
as you have an eye to the Fount aine . you may take
light from the Aire,fo asyour eye be on the Sunnc
So that if the glory of theSunne fet, you account all
your light to bee gone though you have the Aire
ftill : that is, you may enjoy all thefe outward com-
forts, you may ufc your wealth and friends, and
have Wife and Children, &c. but your comfort
fhall not bee more nor leffe 3 noryourprofperity
longer nor fhorter, than as God is pleafcd more or
lefle to fliine on you, by the enjoyment or want of
whofe favour,you may be happy in the want of all ,
and abundantly miferable in the having of them all.
Therefore faith the Prophet, Ton haveforfaken God
the fount aine of living waters >and digged to your felves
Cijlerns that will hold no water. What is that f It
is as if the Lord faid, what doe you meane f It is
the Lord that doth all ; heeistheFountaine>and
the Creatures are but Ciftcrnes, and all their com -
fort is but borrowed. Againe, you have in God
living waters, that is, comforts of a better nature •
but the water that you find in thefe pits is but mud-
dy water. Againe, he is a fountainc that is never
drawne dry, but thefe are broken pits that hold no
water.
Againe, if God onely doe all good, and evill,
then let us confider that what bufineffe foever wee
have in the world, what outward imploymcnt fo-
ever wee cxercife our felves in, yet our roaire
bufincde
MP
They arc to be
ufed with a
fubordinatc af-
fection.
To looke to
God in all out
bufincilc.
2 5°
A Sermon Preached before
Hee doth in-
ftancc in parti-
culars.
bufineffe is in heaven ; we be ready on all occafions
to look to the face of the Ruler ,of the Phyfitianof
men,and creatures : but we forget that the f waying
oftheballance this way, or that way, is from the |
Lord. When Iacob had prayed earnftely to be deli*
vered from Bfm > Cod anfwers him, thou haft/w-
vailedwith God^ and tfou {halt f rev rile with men* fo
whatfoevcr bufineffe you have on earth,if you will
bring your enterprizc to paffe, prevaile with God,
and you fhall before to prevaile with men • turne
him,and all is turned with him,for all depends upon
him. Whatfoever is done on carth,is firft done in
heaven,and concluded there, and then we feele and
tafte the fruit of it herefrom this generall we may
defcend to particulars • and from hence you may
learoe, That it is not our Army by Land, nor our
Navy at Sea that fballfecureusathorae, or pre-
vaile abroad, though it be well that thefc things be
done, and therefore you doc well in contributing
cheerfully to hisMajefty,for the maintenance thcr-
of ,for the common good : yet (till remember that
all your bufineflc is in heaven $ and that you muft
jtruftmoreto your faithfull prayers, then to your
preparations for fucccflc in all enter prifes.
It is not our wodden wals that will guard us,nor
the fea wherwith youare invironed,nor our policy,
counfel,and ftrength that will fecure us,it is turning
to God,and clenfing the Land from the fins wher-
with he is provoked,that will do it. Turne to him,
and he will turne to you, that fliall be a bleffing on
us and our enterprifcs.This is to fee GWin al things,
this is to fandifie and exalt him for Gtd, in our
I una i> iu lauwuic ana exalt mm
hearts; without this all is nothing.
I
the Commons -houfe of {parliament.
I will end this poynt with this bricfe dire&ion:
you know there is in every man ( I ipeake now of
every man that is holy, and not of others who are
ftrangers from God> fo/?<?/7>,and thefiirit . there is
faith and fenfe: and one of thefe two every man fets
on work to take a view of the things that are before
the.If you fet faith and the fpirit to work on things,
they will tell you, it matters not what outward
things are, what the creature is, for it is God that
doth all: fet the flefh on worke,fet fenfe and carnal!
reafon on worke,and they will bring quite contrary
newes 5 like the wicked Spies that were fent into the
Land of Canaan, who when they did but caft their
eye on the ftate of things there, they were firft dif-
couraged themfelves,and then difcouraged the peo-
ple • Oh there be Gyants, andw&U reaching up to hea-
ven*. Wheras the good Spies that looked on things
with an other eye, brought another kinde of mef-
fage. Iuft thus it is with us,in fending out our Spies
to looke upon the ftate of things before us, if wee
fend forth the Flefh, Senfe and Reafon, they bring
report of terrible Wals, and cruel Gyants, their
power is fo great, their forces fo ftrong, that there
isnomedlingwiththem 5 but fend Faith, and the
Spirit, and the Will, like good Spies looke on
j things with a right Iudgement,and indeed that i$ all
the difference between an holy man, and another ♦
the one looks on things with another eye, he fees a
vanity in the Creature, which the other doth not,
hce fees an All-fufficiency in God, which the
\ other cannot. And therefore he hath onely an eye
|to the Lord, all his care is to ferve him,
and
rfe 3 .
Set Faith and
the Spirit on
work to judge
of theCe things.
[
2JZ
Two generall
points.
Sinne caufcs
Wrath.
Which he ill*,
ftrates by a
Comparifon,
i
Object.
From the in
fenfiblcneffe ot
wrath.
Containing in
it the proofes
of the doctrine
jt Sermon Preached before
and pleafe him in all things.So he hath no ill newes
from heaven,he cares for nothing on earth. The
other cares not how matters (land betwixt G o d
and him, foall things be well be!ow,fo his Moun-
raine ftands ftrong ; and therefore that wee may
judge of things with a righteous judgement, wee
muft bee carefull to fee them in their true nature,
which onely Faith,and the Spirit will prefent.And
fo much (hall ferve for that point.
You fee then, that it is the wrath of G o Dthat
doth all hurt,and the favour of the Lord that doth
all the good. We come now to the fecond point,
which will come in well upon the former : That it
is the fin that caufes wrarh ; fin and wrath are knit
together, they are infeperablc. So that as Elifha
faid, when Ichor am fent a meflenger unto him to
take away his life, when he was fitting in the houfe
with the reft of the Elders, Shut the doore upon him,
and held him faft, for is not the found of his M afters
feete behinde him I S o I fay to every man,If fin and
wrath come together, then firft fliut the doore of
fin, which is the Meflenger, fufTer it not to come in,
give it no entertainment, for is not the found of his
Mafters feet behinde i Doth not the wrath of God
follow l And fhail not that wrath take away our
head, as Elifha, faid i Therefore, if you will keepe
out Gods anger, keepe out fin.
But you will fay, I feele no fuch thing. I have
committed finne, and yet have no experience of his
wrath following fo clof e upon it f
Ianfwer, youmuft know this, that as difeafes
muft have a time of ripening,fo muft finne. You
know
the Commons -houfe of Parliament.
know the poyfon of a difeafe enters not into the
heart at firft : Sinne hath cerraine Feftigia, which
are fet doWne, James i. 14. [when Luftiscon*
\ ceived it brings forth finne, and whenfwne is riy-
! nedand perfefied, it brings forth death. The reafon
why it brings not death prefently, is, becaufe it is
not pcrfeft, becaufe it is not ripe. The finnes of the
^Amorites^ faith God, are not jet full. K^ihab had
committed a finne, he had got the Vineyard, and
flaine Tiabotb, and yet heard nothing of it ; but
when he had killed, and taken poiTeffion too, then
came the Mcffcngerof wrath, and execution fol-
lowed . God let Judas goe on, till he had made die
match,taken recompence,and betrayed his Mafter,
but then wrath came in upon him . God ftay ed a
great while,till the fin of Pharaoh was perfe&ed,till
his hardnefle of heartwascometoaripenefie, and
then he was drown* d in the Red-fea.
Thcref ore,in the fecond of the Romans it is faid.
There is a treafure of wrath.
Now in a treafure there are three things : Firft,
when a man is once able fb treafure up any thing,
he is ftill adding to ir, and by degrees it growes :
and in that fenfe the Lord hath a treafure of wrath,
as we adde fins, headdesdropstotheviallofhis
j wrath, till it be full.
Secondly, it is a treafure for a time, it lyes ftill a
j while, for elle it were no treafure.
And Thirdly ,when the time of expence comes,
then it is opened : And f o it is with the wrath of
1 the Lord, it is gathered by a little and little, as you
hcape up fin by littleand little, then it lyes covered
for
*53
Gods wrath is
a treafure.
r i Becaufe our
finns adde to
his wrath, .
a. Becaufe it
lies ftill for a
time.
5 . Becaufe in
time it is ex-
pended.
»>
*J4
j: Sermon Preached before
Sinne is like a
ftormy cloud.
for a time, but in due feafon there fliall bee an ex- j
pence of it ; if you fow to the flefb,the feed muft lie
covered a time,and then it muft have a time of ripe
ning,but at length comes rcaping.Thcreforebe not
deceived in this, though you feelenotthe wrath
prefently, yet thinke not that it will not follow.
No, be allured this linke betweene finnc and wrath
cannot bee diflolved. Youfliallfindeaphrafein
2 Ptf.2.3. Whoft damnation (leepeth not; what is the
meaning of that * That is, they bring on thcmfelves
fwift Deftru&ion, though they thinke damnation
flecpes, yet it doth not fo, it goes as f aft as we, and
will be furc to mecte us in the journcyes end. So
U/o/fr ufeththis phrafe, tout finnc (hall findtjou
out : And David in the Pfalmcs faith, EvtUfhall
hunt the violent man to overthrow him y that is, Sinne
when it is committed is like a blond- bound, which,
though a man begotfarre from the place where a
thing is afted, yetfolIowestheTradt, hepurfucs,
and gives not over till hee hath found : So G o d
fets finne upon the Sent, as it were, and it will bee
fure to finde us out. And for the moft part when
wee thinke our felves fafeft, it deftroyes us fudden-
lieft, Doe not thinke therefore, that thefc two
linkes of finne and wrath can becfevercd. That
which deceives us is this, wee fee all is quiet, and
heare no more of finne, but you muft know that all
that while finne is fending its cries to heaven for
vengeance, which are like unto the Vapours in the
middle Region, that are fent up infenfibly, wee fee
them not,we heare them not,but they come downe
in a Stormc. As G o d fcid to DwiJ, Thou of
fendedfi
~ - !■ I ■ II— MHIII.J1IL |
the Commons- hou/e of Parliament.
fendedjl mficretjbut thy fumjhmentfiallbe before this
"suwnt. Wee thinkc finne a fmall thing : A great
body, when we are pad a mile or two from it, we
thinkevcry little, which proceeds from the weak,
nefle of the eye. The fame imbecillityis in our
mindes, when finne is paft a great while fincc, we
looke not on it as the fame thing, whereas the finne
is the fame in it felfe, the fame in Godsaccounr^
and (hall have the fame punifhmenr.
But you will fay, Is this the cafe of every man f
Who then fliall bee faved i
I anfwer, there is a difference in finnes. Sinne
doth not alwaies bring the fame thing to paflc in all,
though in fome cafes it may • both godly men and
evill men doe finne • Pearles and Pibbles may both
fall into the mire, but one is a Pearlc,the other a
Pibble. And there is thisdif&rence itxhe punifh-
menr, if a Sonne offcnd,his Father will chaftife and
admonifli him, butnot caft him off, the Father will
fpare his Sonne in whom he delightcth, but if a fcr-
vant offends him, he turnes him out of doores, and
will no more have to doe with him • if you be fer*
; vants of finne, ctcrnall wrath fliall come on you, he
will turne you out of doores, and utterly caft you
off,
| Wee will apply this. And firft, it ftiewes you,
j that if finne ftill drawes on wrath, then if you
; cannot fee finne in it felfe, yet fee it in its Eftk&s,
in its Concomitants, as it is attended on by the
wrath ofGoo; though you care not for the
blackncffe
/ 2 55
Simile.
Object . i.
From the ge-
nerality of fin.
Yet all fin not
alike.
And therefore
are differently
jnmifljcd,
Vfei.
Of the Point.
To fee finne in
its effects.
z 5 6
A Sermon Preached before
Which is urged
from the Tei
rour of Gods
wrath.
blacknefle of the cole, yet care for the burning of
the cole ; though you care not for the fouleneffc of
finne, which holinefle fhould teach you to regard,
yet let the fire that is in it move you, fpecially com
fidering it is the wrath of God, which feare and
felfe-love (hould perfwade you to decline : Pfal.90
i !• faith the Pfaltnift there y Who knows the power of
his wrath ? As if he had laid, no man knowes it but
thole that have felt it. I fay,it is a thing we doe
not know : Rom. 9.12. faith the Apoftle there,
What //God to Jhew his wrath, and to make his
power knowne^ fttfer with much patience the vejfels of
wrath fitted to Deflruftion f Markeit 5 the meaning
is, when the Lord comes to execute his wrath, he
will (how his Almighty power therein .• As hee
fliewes the Riches of his glory in his mercy to o-
thers, fo his very Tower ^ yza^thztranfeendentgreat-
neffe of his power (hall be declared in his Wrath.
But, alas, wherefore doe I goe about to enlarge
my expreflions of this Wrath? The truth is, you
will never undcrftand it by the fpeaking of others,
J it muft be the Lords worke.
If he will manifeft himfeife to you, that is, if he
will open a crevife toletintoyourfouletheleaft !
ghmpfe of him in his wrath and anger,it willamaze j
and confound the ftouteft hearted of you all. Saul
was a ftout man, x^ichitophel was a wife man ; but
when God manifefted himfeife to them, as he did
to Saul the day before he dyed, when God would
not anfwer him, when he apprehended God in his
wrath, he fell downe to the ground. If God be
letagainftus, let but an imagination, anapprehen-
fion,
the Qommmons-houfe of Parliament.
fion, yea, the Icaft thing, comeasaMeflengcrof his
difpleafure, as an Arrow dipped in the vaiomc of his
wrath, it (hall be infupportable.
But youwillfay, I never felcic to be fo terrible,
I, but if once the Lord (hall mingle the ieaft trouble-
firne thought with his wrath, fo that you (hall fee him
in it- I fay, that willamaze and confound you, asthe
hand- writing did Beljhazar : It was not the hand- wri-
ting that did fodiftemper him,buttheapprehenfion of
an angry God,that was able to take away his life from
him. When God came to Elijah, i King, i p. 1 1 • he
firft of all fent a wind that broke the Mountaines, and
rent the Rockcs ; then he fent an Earthquake, and then
a Fire, to let him know what a God he is : And thus
(hall every manfindehim, thatmeetshimnotby re-
pentance. Therefore doe not truft to this, that the fins
you committed are long agoc paft.
I will for that purpofc commend unto your remem-
brance Ioabs cafe; and Shime's cafe: loab had com-
mitted a finne long agoe, but he was never a whit the
better for that, his pardon being not fued our, God fo
ordered it in his providence , that his Gray haires
(hould be brought to the grave in bloud. SoShimei
feemed to be quiet a great while, but at laft the Lord
met with him. I may alfo tell you of Sauls finne in
wronging ti\tGibeonites y though it refted a while, yet
it was brought home to him at the end.
But, you will fay, I fecle nothing * But let not that
deceive you; remember that terrible faying in i Sa,$.
Samuel threatned from God ,1 great judgement on the
houfc of Eli; butthehoufcof £//floutifliedftill: It
is no matter fonhatfayes £*/»#*/, I would have you
S know
*57
objetf.
From the
not prefei
feeling of
Wrath.
Anftv.
It is not
felr, be-
caufe it
is not ap-
prehended
2
Sinne rc-
maines on?
Record.
And at j
length : j
Goi will;
ft rik once!
for all. \
Z58
A Sermon Preached before
abje£}>
The re-
medy pre-
fer i bed .j is
to meet
the Lord
ArflV,
Which
confifts,
firftj in
Humilia-
tion.
know this,that when the Lord begins,hc wilalfo make
ancnd,thatisthegreateftterrourof all others, When
a man oblcrvcs this to be his cafe, to lye in fin,and goe
on in fin, and thinke there is no Iudgement,nor greater
rerrour,it is anargument that when God begins, he will
alfo make an end. As when one that is feldome ficke,
is feized upon by fickneffe, hcisasonethatisjeftby
the Phyficians, there remaines nothing but death.
But you will fay to me, If this wrath of God be fo
terriblc,and it be fin that bringsthis wrath,what (hall I
doe?
1 anfwer,Ic is your wifedome then to meet the
Lord: \*Amos 4. 12. Therefore, faith God, will I dot
thus unto thee, and becaufe I will doe thus, prepare to meet
thy God, o Ifrael. When the Ifraelites had finned,
fayes OMofes to Aaron, Behold his wrath is gone forth ^
run quickly with lncenfe, and (land betwixt the living and
the dead. It is our ca(e,wrath is gone out,the Plague is
begunne amongft us $ therefore let every one looke to
his owne privates^ and know that the way to prevent
further Iudgemenr,isto meet the Lord.
But what is it to meet the Lord ? It ftands in two
things: Firft, in Humiliation of our hearts 3 Second-
ly, Reformation of our lives.
Fir ft,there muft be Humiliation,and indeed till then,
no man will goe in to God. We preach Reconciliation
in the Gofpell, but men regard it nor, becaufe they be
not humbled ; men will only cheapen the kingdome of
God,but they will not buy it; they wil not go through
for ir,tillthey know thebitternefle of fin. Men doe in
this cafe, as the Ifraclites,ofw horn when Cyrut made a
! Proclamation,that every one that would might go out
of
the Qommmons-houfe of Parliament.
of Captivity, only they went, whole hearts the Lord
ftirred up ; and what fhould ftirre up our hearts to goc
out of the bondage of fin? Surely nothing but this tenfe
of finne, Humiliation for, and Apprehcnfion of the
wrath of God. In the Iubile, every man would not
go out of fervitude 5 fome would continue fervants ftill $
and why i They felt not the yoke, for if they had they
would have gone out. So Kay, this very Gofpellthat
we preach is a generall Iubile, every one may go out
from under the yoke of Satan if he will- but till men
feele the bitterneffc of fin, the heavinefle of his yoke,
till men be humbled they will notgoeout, but con-
tinue fcruanrs ftill. And therefore Humiliation is firft
required 5 for as long as a man hath anything to truft
to, hee will not come in. It was the cafe of the Pro-
digall Sonne, as long as his goods lafted, he thought
not of returning home, when they were fpent, he hi-
red himfelfe forth,and if that could have afforded him
a living,he would not have come home,nay,if he could
have got huskes to maintaine life, he would ftill have
ftayed abroad ; but wheo all meanes of comfort failed
him,whenhehad nothing to fupport him,then faith he,
/ mi got home t$ my fathers houfe. And fo till we bee
humbled throughout, fo that we can fee no meanes of
longer fubfiftance that our hearts be throughly touch-
ed with the fenfe of fin,we wil never come in to God 5
and that is the firft thing we muft doc.
Sccondly,thisisnot enough,but that you may meet
the Lord there is required reformation like wife. And
herein I willfay this briefly, you muft rememberthat
this reformation be generall, of greater finnes, and of
fmaller, too.
S 2 You
2 59
In Refor-
mation.
i6o
A Sermon Preached before
The fami-
nes cf fin,
Anfw.
The leaft
agamft
God. In-
ftance of
the exam 1
pic of Stul
The ex-
ample of
A dam.
You will fay, I hope there is fome difference, and
every fmall fmncisnotfuchamatter. Iwillfhewthe
dange r even of (mail finnes, and (o will end this point.
You (hall fee what a (mail finneisby thatfpcechof
(inVdif-l Samuel, i Sam. 15. 23. when the Lord had bidden
obedience Saul to goe and Jlaj the Amalekites, anddejlroy them and
theirs utterly, but Saul did not fo, for he (pared the beft
of the flock s and ^yigag their King : Samuel gwzs
him this anlwer inefte<3 s Saul^ faith he, be the thing
never fofm all, yet thy not doing of it is difobedience, .
yea, it is ft c^bornncflc and rebellion. And fo I fay to [
every one, be the finne never fo fmall, inftance in what
you will isitnotdifobedience? Suppofe it bee the
leaft Oath, yea, but a vaine fpeech ^ fuppofc it be care,
leflc^performance of holy duties, bee they what they
will, yet is it not difobedience * Is it not repugnant I
to what the Lord hath commanded t As the Lord |
faid to <^4dam, the matter was not thea&ionof ea-
ting of the Tra^but haft thou eaten efthe Tree of which
I (aid Thou jhatt net e&te. And if it be difobedience,
whether it be in greater or fnaaller matters, fee what
Samuel judgethof that, Difobedience and rebellion is as
the finne of witchcraft, thou haft caft the Lord away by
doing it. The meaning is this, When a man comes
under the Lords government, he applies himfelfcto
him as the Souldier doth to his Generall,alvvayesto
follow him, and in all things to obey him. nowhee
that difobeyes his General!, he cafts his Gencrall a-
way and leaves him. And thus Saul was faid to caft
the Lord a way,becaufc in that particular he would not
follow him.
Every fin
is the fct-
ting up
another
God.
of
Againe, why doe you ceafe to follow the Lord, bur
thai/
the (jmmmons-boufe of Parliament.
z67
that you fct up fome other god to follow r And thcr-
fqre Samuel addes, ftubbornndflTe and difobcdicnce is
as Idolatry • that is, you never difobey God, but you
take another god to you, therefore it is no f mall fin,
becaufe every finnc is difobedience. And fince God
commands exa6tneffe,fincc he hath commanded me to
keepe the Sabbath, to pray, and to be fervent, and fre-
quent in it: confident, (hall I negled what the Lord
hath commanded me * If there be a command to this
or that duty, am not I bound to endeavour to keep it t
And if I goeafide, oughtInottorcturneagainc,for
clfc it is difobedience f
It is true, thebeftof the Saints are not able to doe
all this 5 that we doe not deny ,yet this they doe, they
endeavour to doe it, theycarryaconftantpurpofeof
heart to doe it,they defire to doe it, they never come to
give over ftriving to doe it • they never (ay, I rauft give
liberty to my felfe in this, I cannot choofe but faile in
this,and fo lay afide their wafters : they have continual!
war with Amalek, they never makepeace with fin . and
that's the difference betwixt fpirituall men and others,
they are as a Spring : for if an uncleane thing fall into
a Spring, the Spring is not unclean, becaufe the Spring
workes it out again : Indeed if it fall into a Pond or Pit
of water, that fliall be uncleane becaufe it lies there, it
cannot work it our. So it is with every godly man. in
every regenerate heart there is a Spring of grace,though
he may (omctimes fall into foule fins, yet he will work
them out, andclearehimfelfeagaine: whereas another
man when he is fallen into fin, continues in it, the guilt
and power of it remaines upon his foule, and he ex-
cufe$ himfelfe with the fmalneffe of it.
S * This
A diffe-
rence be-
twixt a
godly' and
a wicked
man in re-
gard of
finnes.
6i
No 6n is
("null, for
i: is com .
netted a-
gainft an
exact Law
/4 Sermon Preached before
This is a common fault, and therefore I will preffe
it the more. Confider that which Chrift [alth^Hcaven
and earth fiallpajfe, but the leaflet of this Law Jhallnot
pjffe : What is the meaning oi that i It is as it he had
laid, fome things h the Law of God you may thinke
[mail, which are but iotas, though other things bee
greater ; but take you heed that you kcepe every parri
culaf tor there is not a jot of ir, but the Lord will
have all his fervants regard it exa&ly 5 they fhall have
refpcft.to every Commandemcnt, and to every part
of that Commandemenc , the lead particular in his
Law (hall not paffe away. For confider, if itwerenot
fo, it would be a prejudice to the Lords wifdome, for
there would be fomethingthat he commands which
we might flight. But the Lord that hath commanded
all both great and foall, knowesthatit isbefttbatall
I (ball bee kept, and therefore though heaven and earth
(hall pifle, yet the leaft jot of that Law (hall not paffe 5
that this is the meaning of the place you may fee by
Cbrifts expofition of the Law.
The Pbarifees faid, ^Adultery muft not be committed,
but I fay (faith Christ] Hee that lufts bath com-
mitted adultery in bis heart: They faid, 7 oh mulinot
faeare by the Temple, butlhy^SMare not at all : they
faid, An eye for an eye, and a tooth for a tooth, but I fay,
youmuji forgive y oar brethren. Thus wemuft labour to
refiftinevery,eventheleaftparticul3r,andreformeour
felvss in the omiffion of the leaft particle of the Law.
And fo much likewife for the fecond point.
Thirdly, we come now to confider what it is that
turnes away his wrath, and that is Zeale. Phineas hath
ywrathl t timed away my tvratb> while hee was zealous for my
1 fiie 5 ,
The third
general!
point >
Zeale
turnes a
wa
the (jmmmons-houfe of Parliament.
fake^ fo that Zealcturnes away the Lords wrath.
You (hall fee it exemplified in Elijah's anlwerto
the Lords demand, iKing. ip.4. What dojttbcu
hrc Elijah? As if he had laid, what haft thou done
abroad in the world-? Sayes he^lhaveieenezealom
for the Lord of Hofls, becaufe the Children of Jfrael have
broke thy covenants, throwne downe thine ^Altars, and
killed thy Prophets, and I only am efcaped. As if he had
faid, I have done the moil I could for the lafety of the
Church, I have bcene zealous for the Lord, and there-
fore he prevailed with God for his own deliverance.
You may fee it likewife in lehu,who being zealous not
in wordonly, butindeedalfo, turned away thewrath
of the Lord.
And you may know it by the contrary, that it is
zcale that turnes away the Lords wrath, becaufe it is
coldnes and luke-warmneffe that brings on his wrath,
Rev.$ m -i6. confider there, what is the reafon why the
Lord will fpue out the Church of Laedicea, and caft it
away? Becaufe it was luke-warme, and therefore the
means to continue or procure his favour ,is it not heate
and zeale i Againe , Revel, 2. 4. The Church of
Efhefa fell from her fir ft love, what then $ Therefore
I ml come againfi theefhortly y and remove thy Candlejlkk.
Then to abound in love, fo that our workes may bee
more at laft, than at firft ; to be zealous for the Lord,
is the way to (lay the 'Lord among us, and to continue
his Gofpell of peace.
Therefore (by the way) it is not only the great fins
of the Land that are caufes of G o p s wrath, but the
coldnefle of them that are otherwife good, thatcau-
feth the L o r d to remove the Candlefticke. The
S4 very
,263
1
Proved by
Scripture
and in-
stances.
I Elijah
The truth
of it ap-
p cares
from the
danger of
Luke-
warmnes.
Coldnefle
provokes
as much
(inne.
2<*4
Which is
a ftirring
up of af-
fection.
2
For the
Lord.
A Sermon Preached before
3
There muft
be with it
intention
of a&ion
very coldnefle of the Church of Ephcfu*, In falling
from her firft love •, the luke.xvarmeMJfc of theZW/.
ceans, the Lord would not indure in them.
Let every man confider this- is his zeale now as
much as it hath beenc, if not, let us know that it is rec-
koned coldnefle, and luke-warmcneffe : the falling
from our firft love, is the caufe of bringing Gods judg-
ments on a Nation.
But what is this zeale ? Zeale is nothing elfe but the
intention of all holy affeftions artd anions. I will goe
no further than this Text to (hew the nature of it.
Mimas was zealous, that is, hce not only did the
thing, but his heart burned within him with zeale for
God. So as, Firft, there muft be a ftirring up of afte-
<5tion ; Secondly, it muft bee holy, it muft be for the
Lord; and this is it that difcovers true Zeale, to
looke oncly to the Lord, to havenoby-refpe&s,
as there may be zeale that makes a great deak of heate,
and yet it comes from the earth, although it makes as
great a fhow as the beft.
Againe,theremuft be intention, not only of afFe&i-
ons, but alio of a<5Hon. Therefore it is faid, while bee
was zedous for rnj fake among them : as if he had faid,
this zeale oUvhineas was not kept fmothered in his
own breft, but it brake forth into a#ion $ he had fom.
thing for the Lord.
And indeed, it is a<5Uon that glorifies God, and that
benefits men,onIy anions ftand on our reckoning : for
you know God judgeth every man according to his
works. Itisadlionthatdothour felves good,that makes
us ufefull,and fer viceable to men • and the Church ,that
makes us inftruments of Gods glory .Therfore ad acti-
on
the Commons -heufe of Parliament,
on to affcdion, and know that zeale ftands in both, for
it is the intention of holy anions and affe&ions. I will
ad no more in the explicarion,but will briefly apply K
And firft, if it be zeale that turnes away the Lords
Wrath, then why fhould wc difcouragc zeale • by it I
dare be boldto fay the City ftands.
Why do wicked men cry down allreligion and zeale
under the name of precifcneffe,and overmuch flri&nes
of Iife,walking bouldly in the ftreets, and reckoning it
their glory to wound God through the fides of men? So
that they make thofc that bcarcthe name of Chrift,
ready to reckon that their (hamc which is their glory •
to hang downethewing, andtofeekecornersrohide
their heads in : whence it is,that the fcrvants of Chrift
follow their Mafter afarreofF, as if they were halfe
afhamed of his fervice, when as they fhould wcare his
Livery in open view, as accounting that their greateft
honour. It were well,if f ome mcanes were ufed to pre-
vent this. If it be zeale that turncs away the wrath of
God, we fhould doe well then to nourifh and cherifh
them that are zealous.
Are not Religion, and zeale the two which hold
all up? Are they not the Pillars that bcarc up the
Church and Common- Wealth ? Are not they the
refcues that deliver the Citie ? Yet do not wicked men
witn them, asthofcthat to lop the Tree are ftill hack-
ing at the boughes? But the Lord ftill holds them
up, and the world for their fakes. For why is tljtis
heape of chaffeprefcrv'd from burning? Is it not be-
cause there is fome Corne,f ome Wheatc mixed there-
with? If the Corne be once out, will not the Lord (as
men ufc to doe after winnowing) fet the chaffe on fire?
& As
i6 5 [
Vfc i.
Not to
difcouragc
thofc that
be 7CaloUS
The fre.
quency o
fuch dis-
courage-
ments.
The ill ef
feds.
Zealeand
Religion ,
the Pillars
ofChurchj
and Com-
mon-
wealth.
66
ji Sermon Preached before
They are
Gods
Pcarles,
though
caft out in
the world.
Vfe 2.
Contai-
ning ma-
ny Conyi
ftions of
[our want
As Women with Child arc grieved to be delivercd,fo
the Lord ftayes till the world be delivered, as it were,
of all his Eledk ones,- of all the Saints, of all his holy
and zealous ones, and then (hall be brought forth the
Iudgment of the great day.
The World may caft out thefemen, as the Sea
doth Pearles,among mire and dirt,but they arePearles
notwithftanding $ God knowes them to be fo, and
wife-men know them to be fo 3 yea, Pearles excelling
other men, as much as Iewels doe common ftones, as
much as Lilies and Rofes doe Thornes and Brycrs, a.
mong which they grow. What's the reafon that jE/f-
jah is called the Chariot of Ifracl^ndthe Horfe< men thtr-
of> but becaufe he was an holy man, that did much for
Gods Glory, that cfichtrore advantage the State at
home^an&did more prevaile abroad,than all the Cha-
riots and Horle-men. And may toot we apply this to
the zealous among us : Therfore,when we injury any
of them, doe not we cut off the haire from Smpfins
head, wherein the ftrcngth of every Country and Na-
tion, and every City and Towne confifts * Yea, the
cutting off of them, is like the cutting off of his lockes,
which the more they grow, the more ftrength a King.
. dome hath* I fay no more, but commend it taevery
man in his place, wifhing that you would let it be your
gcnerallcare to encourage true Religion and Zeale, the
omitting whereof, I am perfwaded, is one of thofc
things which caufeth the Lords hand to be ftretched
forth againftus.
Secondly, if it bee Zeale that turnes away the
Lords wrath, then where is the Zeale that fhould be
among us *
Arc
the Commons -heufe of (parliament.
Arc we not rather fallen "into thofe latter times the
Apoftle fpeakes of, which fiiould have a forme of
Religion without the Zeale, and Power and Life of
it < And if Zealeturnes away Gods wrath, "certainly
then this formality, this overlinelfe of Religion this
coldneffe without Zeale and Power, is k that brings
on h!s wrath. It istrue,and we cannot deny but know-
ledge abounds amongft us, as the waters in the Sea:
But where is the Salt ? That is, where is that Zeale,
and holinefle that fhould feafon all our knowledge ?
Where is the Fire that fliould adde pra&ice to our
kno wledge,and make it an acceptable facrifice to God ?
Wee have the light of former Times, but not their
heat: As he complaines, Ignu qui in Farenlibm fuit
calidut, in mbis Imtdm^ The Fire which in ancient
Times was hot, is now only light. We thinke it en-
ough to goeto Church, to receive the Sacrament, and
fo to keepe a round, as it were, to doe as moft doe,
being carryed about with the generall courfc of the
World, as the Planets are with the reft of the
Spheres, contrary to that which (hould bee their
proper motion. But , I befeech you , confider it.
h this Religion * Is this the Power of Godli-
neffe 3 is this to bee Baptized with the H o l y
Ghost, which is as Fire «? Surely, Reli-
gion (tends not in thefe outward formalities , but
in changing the heart, in making us New Crea.
tures, in mortifying our Lufts, and thorowly pur-
ging out the love of every corruption. There-
fore, if you will turne away Gods wrath, turnc
J your formality into £eale, that is, content not your
(elves with the performance of the duties of Religion
1 externally,
f 167
of Zcalc.
1. From
the forma-
lity of the
Ti'ncs.
i<58
ji Sermon Treaded before
t. Canvi
ftion.
l : iom our
want of
afTc&ion
for the
Lord.
2. Againft
fione.
Diflferen-
ccs be-
twixt Ha-
tred and
Anger.
i Hatred
is con ft ant
externally, but get that wherein the power of godli-
nefTeconfi{ts,elfethe outflde of Duties will not divert
Wrath.
Againe, did £ealc turne away the wrath of the
Lor D 5 then where are our zealous affeftions i Why
are we not zealous for the Lord, and zealous againft
(In i You know Chrift died for this end,that he might
purifie unto himfelfe a peculiar zealous people of
good workes, Titus 2, 14. Men doe good anions
as aTaske, they aregladwhentheybeover; but doe
you them with much intention, much fervency, much
defire , bee you a people zealous of good workes.
Therefore in Romans 12. n. They are put together,
bee fervent in fpirit, and ferving the L r d ; im-
plying that the Lord refpeds no fervice, but as it is
joyncd withfervencie: Thereforeknow,thatitisnot
enough to ferve the Lord in an ordinary Trad, you
muft mend your pace to heaven j it is not enough to
go,but you muft run the way of G$ds Commandments.
And as you muft be zealous for him, fo you muft
be zealous againft evill : For you muft know this (and
markit well) it is not enough to abftaine from fin, it is
not that alone that Cod will accept, but he lookes that
you fliould hate fin. As it is faid of Lot, his righteous
foule was vexed with the uncleane converfation of the
Sodomites, that is, his heart rofc againft them, there
was an inward diftafte againft them ; the like you fhall
fee in David and CMofes.
You will fay, I hope Ideteftfinne,andamangry
with it.
It may bee fo$ perhaps you are angry with finne,
but Zeale you know is an intention of the affedion
of
the Commorts-bekfeof Parliament.
269
of hatred^and it is required that you hate fin : Rev. 2 . 6.
This th9tt baft, that thou hat eft the tvorke of the Ntcolta-
tdns> which Ialfo hate.
You will fay , how doe they differ 1 You (hall
know hatred by this.
Firft,it is a conftant affe&ion,u abides with us • An-
ger goes away as all paffions doe, it is but for a fir, for
a flafh, on fomc occafion.
Againe, hatred isalvvayesof generals . theSheepe
hates all Wolves, we hate all Toads, all Serpents. I
fay,whcrefoever there is hatred, it turnes to the whole
Species. Now doe you hate all fin, all kindes of finne,
one as well as another '. Do you not only abftain from
chem,but alfo hate them,of what fort (bever they be i
Laftly, Hatred feekes the utter deftru&ion of the
thing hated. Anger would have but a proportion of Iu.
ftice,asL-^r//?.fayes. Now is it fo with your Do you
feeke the utter deftrudionof fin, abftaining not only
from grofle fins, but from all dalliances, from the leaft
touch of fin,cleanfing your felves from al pollutions q[
the flefh and fpirit-f If you will be zealous for the Lord,
then know that this is required, that you not only doe
things, but that you doe them zealoufly, that you not
only abftainc from finne, but that you hate it.
Againe, if it bee Zeale that turnes away the wrath
of the Lord, then where is our boldnefie 5 our cou-
rage, our forwardntfle for the Truth < Why are we
fo fearefull and (hie of doing the thing that other-
wife we thrnke meet to be done < For zeale hath that
property among the reft, it makes men bold $ the
Zealcof the Apoftles was knowne by their boldneflc.
But you will fay, A man may be too bold.
It
a. Icfcts
again ft the
whole
Species.
5. Itrefts
no: butin
utter de-
ftrudion.
ludge of
our Anger
by the ft
markes.
3. Convi-
ct 6 From
our want
of cou-
rage for
the truth.
0bjt8.
270
From the
danger of
too much
boldneffc
Danger of
Excefle
mult bee
pievented
by a well
regulating
our bokle
ncfle.
J. Sermon Preached before
The Ob
je&ion is
profecu
ted.
And more
fully an-
fwered.
4„ Con
virion.
Rom our
want of
Zeale
for the
Church.
It is very true - when the horfc runs up and downe,
and is ac liberty, the more mettle the worfe,but under
the bridle, and in the way there cannot be too much,
keep the fheame within the bankes,and let it runnc in a
right Channel), and then the ftronger the better. It
is good therefore in this cafe to come to a dis jun&ion,
which is the thing that Elijah advilcd, if Bad be God,
follow him i but if God be God, follow htw, and follow
him to purpofe. And as Luther wrote to CMtlan-
tthon, when he began to faint ; W hy y tJieUHilbcn,
if this be the Caufeof God, why (hould wee bee dis-
couraged? Why fhould we goe coldly about it i If
it be not the Caufeof God, why doe not we defift al-
together f This Disjun&ion put life into him.
I, but dilcietion and moderation muft be ufed. It is
true,but doth this croffe your zeale * Doth one Grace
croffe another? Prudence doth not abate diligence,
but guides it inks worke. It teaches not to doe lefle,
but to doe better. Therefore, as for Modcration,you
muft know it (lands in avoyding the Rocke, in de-
clining the extreme, but Moderation in a right courfe
is noc moderation, but lukewarmeneffe, andcolde.
neffe.
Laft of all, to conclude this point, and only to name
the reft. If Z?aleturnc away the wrath of God, then
where is our zeale for the Church of G o d i Why
doe not we take its cafe to heart i Why have we not
the bowels of compaffion to lament over its conditi-
on, as if it were our owne < It was a moft commen-
dable thi g in old Eli, when he heard the newes that
the battell was loft, that his fonncs were flaine, that
moved him not fo much 5 but when he heard that the
Arke
the Commons -beufe of Parliament.
Atke of God was taken, that amazed him, fo char he
fell from his feat and brake his necke. Confider this
and know, that it is required that you be zealous for
the Church. Let our Gallants confider this , chat
care not how things goe. And thofe that will have
the Church negligently regarded, let them confider
that a curfe abides him who doth the workcof the
Lord negligently. And know, that though the
Lord be angry with his Church, as many times he
is, yet your zeale on its behalfe, your prayers for it,
your coft upon it, your labour about it, yea, whatfoe-
ver you do for it, is acceptable to God even then when
he is angry with it, when heeaffli&s it. David was
angry with ^Abfalemy loab makes a fuit to him to call
home his baniflied 3 though David was angry with Ab-
falom, yet loabs fuke to David was very acceptable,
he could not,have come of a better meffage. Soyou
cannot doe a more acceptable worke, than to feekefor
the Churches good, andtoprayforitsprofperity. It
is true indeed, the Lord will take care of his Church,
and they that be enemies to it (hall not be gainers • as
Zacharj 12. 6. They that feeke to hurt the Church j
of G^o-d, (hall bee a* a company of Sheaves that goe !
about to fupprefeaColeoffire, which frail con fume them '
all. And they that goe about to devours the Church,
(hall be like a man that thinkes to devour a cup of poi-
fon, but by it is killed himfelfe, or like a man that goes
about to throw up a (lone that is too heavy for him,
which falls back,andcru(hes him to powder. Alithefe
expreffions there bee in that Chapter. It is truehec
will not caft away, the care of his Church, hec will
defend it againft them that oppofe it 5 but in tic
mcane
271
Zeale for
the Church
issccep-
t^ble to
God, even
when hee
is angry
With her.
It is dan-
gerous to
wrong the
Church
*7*
J. Sermon Treaded before
Dire&ion
what wet
muft doe
for the
Church.
Abroad,
At home
Concer-
ning the
Church at
home i
things are
-Ttommcn-
| ded to co-
! fiJeration
meanc rime, if you doc not your parr, you (hall lofe
your glory, nay, you (hall be guilty of Negligence,
whichwillbringa Curfe with it upon you.
But you will fay, What would you have us to doe
for it t
I anfwer, We muft confiderthe Church abroad,
and at home.
For the Churches abroad we will not prefcribc un-
to you my particular direction, oncly we will com-
mend to you this generall, That you feckc their fafcty
and prcfervation, and the propagation of religion a-
mong therewith all care and intention,as youfliall fee
occafions and circumftancea to require.
But for the Church at home, you fee the L o a d
hath begun to make a breach upon us. And as it is in
Ezek. 22. 30. Hit feekes for a man among us that may
ft and in the Gap.
Ic is well done that you have gone fo farre, as yoa
have, but remember that it is a tl£ng that the Lord de-
fires. And know wichall,that the Lord markes what
every man doth for his Church, he obferves who is
zealous, and who fitsftill, he takes notice who doth
nothing, who doth fomcthing, and how much every
man doth : As Mai 3.16. The Lord barkened, and heard,
and a Booke of Remembrance was written. The Lord
harkens and heares what every man fpeakcs,what eve-
ry man doth, yea, to what end, with what heart ; how
his Cnurch is thought upon. Confider this therefore,
that you may beftirreduptodomore.
You will fay. What would youhave us to do more?
I will commend thefe three things unto you, andfo
conclude this point:
Firft,
the (jmmons-houfe of Parliament.
Firft, doe as Phineas is in the Text faid to doe, the
thing he did to turne away the wrath of the Lord'was
executing of judgement in the punifliment of zimr)
and Cos hi that had committed that great finne. And
marke this, when Vhineas began toftirre, the Lord
ceafed to ftrive. And # know, that the L o r d re.
gards not fo much what the particular fins of a Nati
on or Church are, aswhatthea&ion, the behaviour,
the cariage of the State towards them is. Doubtlefie
I the a&ion of both the Houfes of Parliament declaring
their zcale both now and heretofore, hath been a great
j meanes of turning away the Lords wrath, and will be
more and more, if youdc#fo more and more. This
is a thing I cannot baulke,feeing the Text calls me on
it 5 that this zeale of Phineas, this aft of his in punifh-
ing fin turned away the Lords wrath.
You will fay, what things fhould we punifli ?
Three things, Firft, Whoredome : you fee here the
people committed whoredome,as it is plainly mentio-
ned by the Apoftle. Be not yte fornicators as feme of
them were, and fell in one day fe many thoufands.
Another fin was Iddatry, they joyned themfelves
with Baal-Peor.
And there is a third fin,not mentioned here,but is as
frequently mentioned by the Prophets, to have a hand
in common judgements as any other, and that is In-
juftice ; when righteoufnefle is turned into Hemlocke, |
and judgement into worme- wood •, that is a thing that
muft bee remembrcd among the reft. Indeed there
may bee miftakes in the adminifkation of Iuftice ,
which through ignorance and the not perfed know-
ledge of a caufe may be fallen into ; but the Injuftice,
T that
*7$
Execution
of Iudgc-
menc.
Specially
againft
three
things :
i.Whorc-
dome.
t.Idola«
try.
L ihju.
nice,
174
A Sermon freacbed before
2
Contenti
on for the
Faith.
To which
wefhould
be provo
k:dby the
pn&ife of
her ene
mics,
chat turnesrighteouihcffe into wormc- wood, aslfaidl
before, muft be remcmbrcd,and that is,cither Bribery,
or that ref peding of perfons in Iudgemenr, which is
equivalent thereunto, and will come in among the reft.
Ihefe be finnes,thepuni(hment whereof turncsaway
the wrath of the Lord. Therefore remember thefe in
particular, and ccmflder what it is to fpare in this cafe •
Saul was loft by fparing Lsfgag : and remember what
Elijah gained, /and lehu gained by being zealous. The
manner we will wholly leave to you, only, be zealous
for the Lord.
The fecond tiring you mufirdoe for the Church, to
turnc away the Lords wrath,is,to contend for that
which maintaines the Church, ImeanejFaitb; main-
taine that which maintaines you, prefcrve that which
preferves you, the whole Church and Kingdome.We
will therefore commend to you,that of Iude>l exhort
yoti, faith he, that jot* contend for the faith which was
once given to the Saints : Markc it, you are to contend
earneftly,for fo much the word implies, herein we are
to be contentious men. The very example of our ad-
verfaries may teach us to contend for the Truth, if we
confider, how they contend for the contrary* if we
obferve what unity there is among them, what joy nt
confent in oppofing the Truth. Again remember what
you are to contend for, it is for Faith, for the whole
do&rine of Faith, every jot whereof is precious,and
it is the Faith that was once given to the Saints, As
if he had faid, looke to it, if you lofc it, it fliall be re-
covered no more. Christ will not come againe
from Heaven to deliver this point of Dodrine.
And againe, it was once delivered to the Saints,
for
the Qommons-houfe of Parliament.
for what i Certainely to beekeptaswekeepePearles
and Iewels, that it may not fufter the leaft torment.
And let no man fay he harh nothing to doe to with
this, for it isthe common faith which every man hath
to doc with: you know in common things wherein
every man hath intereft, every man is ready to main-
taine his right. Confider this, and ftand for the whole
Faith, for all the dodrine of Faith, and know, that
| thefe are matters of exceeding great moment 5 all that
we have faid before of the punifhment of In juftice,
Whoredome, Idolatry, and Superftition, <£r. is not
fo much as this; for a man may turne afide to thefe
fins, and yet have a right judgement,but fo long as the
judgement is perverted, the foulc is irrecoverable.
Againc, thefe arc of exceeding great confequence,
for what Elijha did with the Syrians, who when they
thought they were led to the man whom they fought
to take, were brought into Samaria to be taken $ the
fame falls out where thereisanerrourof faith: that
which men thinkebuilds them up unto the Kingdome
of God, leads them to that which will be their defini-
tion. Therefore contend for the Faith,for the whole
doftrincof Faith,for every point of Faith,and remem-
ber to contend for it earneftly .
The third and laft adion that we will commend un-
to you,is this,Labour to do that mod which will moft
glorifie God, that is,endeavour to fet up alearned Mi-
niftery in the Land and Church : you know it is a great
complaint, My people ferijh for want of knowledge 5 and
who are they that perifti? \^d£t. 20. '28. Evtnthe
flockt that God hah fur chafed with bis owne bloud.
And at whofe hands muft it be required rr It is true,
*75
Advance-
ment of
the Mini-
ftery.
Ta
we
17&
By fetting
a Candle
in every
Candle-
fticke.
A Sermon Treaded before
By kee-
ping out
dogs that
will de*
vourc.
wee are the Vines that beare the Grapes, but you are
the Elmes that muft hold up the Vines. It is true,
wee are the Shepheards to defend the flocke, butir
muft bee your care to fee that every flockc have a
Shepheard.Is it not a lamentable thing to fee how ma-
ny perifli for want of knowledge in Wales, in the
Ncrcherne Countries,and in many places befides. Is it
not your part to take care and labour as farre as
you may, that every Candlefticke may have a Candle
fee in it to give light t That every Parifh may have
an able Preaching Miniftcr. It is true, every Pa.
rifh cannot bee provided for alike* Starrcs are of dif- 1
fcrent magnitudes, fome Starrcs are greater, fome
are Idler , fome Starres fhine not at all , forac a-
gaine fhine in another Hemifphere, and not in our
owne, fome fhine like Meteors for a little time, and
then difappeare againe: let it bee your care, that all
Starrcs that are in the Firmament of the Church,
I mcanc thofe that arc to difpence the myfteries of
falvation, may (though wcakclyyet) like true Stars
fhine, Thefe things we muft commend to your care,
onely remember this , you know the wrong that is
done to the flocke, if dogges bee fuffered among
them, therefore let them bee removed • I meane thofc
that endeavour to put out the light, that fo they may
the better prevaile, and teach their do<5hines of dark-
nefle. As when the day is done, the beaft wanders a.
broad • and doe not we finde it fo amongft us * For
where doth Popery abound fo much, asinthedarkc
places of the Kingdome * I befeech you confider this
and be zealous. I fhould have added more,butfo much
fhall fervefor the third point*
The
the Qmimons-houfe of Parliament ,
The other I will but name ; and indeed I will the ra-
ther name them, though I doe no more, becaufethey
follow fo one upon another. You have heard that Cods
anger brings all evill, that fin is the caufe of that anger,
that it is zeale that turnesaway that anger.
Now Fourthly itfollowes, that if you be not zea-
lous, his jealoufie fliall grow hotter, it fliall encrcafe
more and more. The very word Iealoufie hath fome-
thing in it 5 when the Lord lookes on a Church or Na-
j tion,the lofle of their affe&ion breeds a jealoufie,which
is intended more and more, if there be not care to pre-
vent it.
Therefore when the Lord is jealous, he fends fome
token of his jealoufie. as when a man firikes,weknow
he is angry 3 fo when the Lord fends a Plague among
us, we may conclude he is angry , When a mefienger
comes, the fooner he hath his anfwer the fooner he is
gone, but he will ftay till he hath his anfwer: and will
the Lord fend his meflenger in vaincc'Doth he not fend
it for an anfwer? And what is the anfwer the Lord looks
for i That you Faft and Pray,and humble your {elves,
and turne from your evUl wayes,and be zealous for his
fake. What clfe is the end of all his judgements £ Are
they not as medicines, or plaifters to heale a Church,
or a Nation or a particular perfon i They will flick on
till the fore be healed, but when it is healed they will
fall off: fo you fliall findthefe judgments of the Lord,
as long as we remain unreformed they will flick by us,
till we be healed the playfter will continue. Therefore
are thofe phrafes in Scripture, his hand is ftr etched out
ftill and jlill; as in Deut.i 8 . TiUwek heale&>be mil not
make an end of correcting; he is now as it were engaged;
T 2 and
*77
4
Generall
point If
wc be not
■zealous , :
Gods jea- ;
loufie
growes
hotter.
And his
meffenger
muft have
an anfwer.
■ «*•
278 ,
Meanes to
flop lils
wrath is
toftandin
the
??>
A Sermon Preached before
Which
confifts in
faithful!
: prayer.
5
Generall
point, lea
loufie for
the moft
part (hall
Proceed to
u tter de-
ftruclion
and you know when a man is engaged ro proceed in a
thing, hemuft go on till he hath brought it to an iffue,
elfe it will be counted raflineffe 5 and doe you thinke
the Lord will turne from his wrath now it is begun,
unlefte we give him an expe&ed iflue * It cannot be.
What fliall we then doe ! The way to flop his
wrath is toftandin the gap: when a breach is made in
the Sea, or in a Riveras long as the breach continues,
the waters come in upon the Land $ the way to pre-
vent further inundation, is to make up the breach.This
Plague is but a g3p, a few may yet ftand in the gap and
flop it : you fee what Fhineas did here alone, and it is
much what one man may doc • thereiore let every man
for his owne part humble himfelfe for his owac fins,
let him turne from them, andbc zealous with God by
prayer, by ftriving and contending with him $ for
there be but two way es to ftand in the gap,one is faith-
full and fervent Prayer, the other is Zealc againft fin,
and in defence of that which is good. I will fay no
more of this (for I doe but name the point) only re-
member, that except you doe thus, this jealoufieof
God (hall goc on, grow upon us, and wax hotter and
hotter.
Now the laft point of all is this, that the effed of
this jealoufie (if it goes on) (hall be utter deftrudlion .
therefore fayes the Text, That 1 con fumed them not in
my jealoufie : as if he had faid,elferay jealoufie fhould
have gone, and that jealoufie fhould have gone on, and
that jealoufie fhould have beene confufion. Icisyet
but a Plague,the Land is yet fafc (wherein you may fee
r he Lords great patience, andlongfufferingj but if
r omething be not done, if this jealoufie of his be fuf-
fcred
the Qommons-houfe of Parliament.
fered to goeon, if nothing be done to prevent its fur-
ther progrefle, his wrath will end in utter deftru&ion 5
you know I need not tell you, how nearewc were to
this deftru&ion in Eighty eight,the Gunpowder-Trea-
Ion we were brought much nearer • the Axe was then
laid to the root: this was twice. I will fay thus much
unto you, take heed of the third time. The Lord
fayes, well, let the Tree ftand yet a while longer, let
no more blowes be yet given it, that I may fee if it
will bring forth any more fruit : but as I faid (and re-
member it) take heed of the third time j the Lord hath
appointed fin to dcftru&ion, and he expe&s your exe-
cution of it. I will put you in remembrance of the
ftoryof ^Ahab and Benhadad, It were good that you
would reade the whole ftory, 1 Kings 20.26. you
know what was Benhadads behaviour to him ; the
Lord delivered him into his hand, he offered him
what he would have, he entred into Covenant with
him, fpared him, and lent him away $ butyoufliall
fee what meffage was fent afterwards , Becaufe thou
haft fpared him that was appointed for deftru&ion ,
therefore Jball thy life gee for his life. Sinne is now in
your hands, let it not efcape execution ; I doe not
fpeakc particularly of punifhment, that Heave to you,
to doe according toyourwifdome, and according to
juftice, according to difcretionandobfervanceof all
circumftances. Only I fay this to you, be zealous, and
remember, yea, let itremaitiewithyouasanirrever-
fable truth, that thisjealoufieof Gods, if it goes on,
willbedeftru&ion.
Therefore, learne hence to feare • fecurity is like a
1 Calme before an Earthquake: you toow it is faid of
I T 4 ' L4ifh?
279
Two.great
deliveran-
ces wee
have had.
Beware
the third
time.
The ftory;
of Abab
isconfide-
rable to',
thispur-
pofe.
rfi
To £q'\:<.
i8o
A Sermon Preached before
There is a
double
feare :
i. A feare
that puts
us upon
indired
meanes.
2. A feare
I that fees us
to worke
on good
meanes.
L ii(h* it was a fecure people, and you know how they
fared"; They vverefo fecure, that when an enemy came
againft them it was like the fluking of a Fig-tree that
hath the rippe Figgcs onit, which being (haken, the
Figges fall into their mouth . Be not fecure, but feare,
which is both a figne and a meanes of fafety.
It is true, is there a double feare: One kindcof
feare indeed bringsevillonas 3 andthatwe(hallfinde
was the feare of Jeroboam, who bekig afraid, that by
occafion of the peoples going to Ierufalcm, the king,
dome would returne totheHoufeof David $ there-
fore he falls to indirect policy, and out of that feare,
caufed Golden-calves to be fet upinDav and Bethel.
Indeed a feare that fetsus on wrong meanes is unlaw-
full, as that very thing was the deftru&ion of him,and
of his Houfe, for it loft them the Kingdome. So Saul
bad a feare, but that feare was his undoing, becaufeit
fet him a worke to ufe ill meanes, for when he was a-
fraid he went to the Witch of Endor, which was his
r uine, whereas it may be, if he had fought to the Lord,
he might have obtained hclpe.
But then there is the good feare thatXcommend un-
to y ou,which is oppofite to fecurity ,that is fuch a feare
as fets you on work to ufe good meanes : You fee Da-
vidjNhm Ziglag was burnt with fire,and his men were
ready to (lone him, what his feare fet him on worke to
doe, to pray, to encourage himfelfe in the Lord, and
and this feare turned away the evill. Such a feare was
lehofaphats, when he feared, he humbled himfelfe be-
fore the Lord by fading and prayer. Let this be your
feare, and letit have fuch aneffe<3 among you, to ufe
fuch meanes as fliall turnc away the Lords wrath.
And,
the Commons -houf? of Parliament.
And, in a word, to conclude, and it fhall bs the laft
word I will fpeake to you, marke it well, and hearken
to it as newes from Heaven, as a meffage from G o D .
When Aft came home with that great vi(ftory,the Spi-
rit of God came upon Azariah* And he met Afa, and
/aid unto him : oh A fa, andallludah and Benjamin he are
me: if you be with the Lord, the Lord willbe with you,
but if you forfake the Lord,the Lord jh all alfo forfake you.
And this I fay to you all j if you be with the Lord 3 the
Lord will be with you,ancHf you forfake the Lord he
will rejecft you.
But you will fay ,what great newes is there in this Y
Marke it- we are apt to thinke, that to be with the
Lord is not enough, but wc muft have other meanes,
and props, and helpes. No, faith he, it is enough for
you to fticke clofc to the Lord, and to take no other
care,for the Lord will be with y ou,who is Almighty,
and able to defend you.
Againe, we are apt to thinke, that though we for-
iake the Lord, yet he will not forfake us : elfe why are
we fo bold infinne i Why are not we more zealous
againft fin i Why mourne we not for the abominati-
ons that areamongftus? But the Prophet an fwers us
for that ; if you doe forfake the Lord, the Lord mltdlfo
forfake, and depart from you. Confide* it, aad the Lord
give you understanding,,
Finals.
iC&Mj.i
THE
NEW CREATVRE:
Or,
A TREATISE OF
SANCTIFICATION.
Delivered in Nine Sermons, upon
z Cor. 5« ij»
By the late faithfull and worthy Minifter of
Iesus Christ.
Iohn Preston.
Do&or in Divinity, Chaplaincin Ordinary to his Majeftic,
Matter of Emmanuel Colledgein Cambridge, and
fometime Preacher of Lincolns Ihke,
i - - *-- --ii , m ii ii
The third Edition.
Romans 12.2.
Be not confirmed [to this world, but bee yet transformed by the mitring of your
m'mde.
G A I AT H. 6. If.
f Tot in CbriJ? lefts neither Circumci fan availetb any thing* norFncircmeipon,
but a New Culture.
LONDON,
Printed by R. b. for Nicolas Bourn e , and are
to be fold at his Shop at the Royall Exchange.
- * * 3 7
2 8 3
fug
FIRST SERMON VPON
THE NEW CREATVRE.
2 COR. 5. 17.
Therefore if a man be in Qmfi y let him bee a
Nen> Creature.
E have propounded to our felves this me-
thod.
Fir ft to fhew that we are out of chrift,
and there our work was to humble men.
Secondly, to fhew what wee have by
Chrift, and how we are made partakers of him, and
that is done by faith.
The third is to (hew what we fhould doe for Chrift,
andherebeginstheworkcofSan&ification: for (as I
told you) thefe were the three parts of the Apoftles
Ambaffage : To preach the Law fir ft, that it might be
a Schoolc-mafter to bring us to Chrift: And then ro
preach Iuftification by Chrift: Thirdly, to preach
San&ification.
Now we have chofenthisTextasagroundforthe
laft, having finifhed the two former.
We will (hew youina word how it depends upon
what
Serm.I.
The de-
pendance
of the
words.
z84
Serm.'I.
Dependence of the Tbords .
what goes before, that you may fee the f cope of the
Apoftle in thefe words.
In the thirteenth and fourteenth verfes of this Chap,
ter the Apoftle tels them that he was ill ufed by them .
So ne of you (faith he) thinke we are no better than out of
our wits. It is no matter, whether we are in our wits,
or out of our wits, yet we muft goe through the work
of the Miniftery, of the Gofpell committed to us for
Chrifts fake, that is, we looke not to you. It is the love
of Chrisi thauonfiraimth w> we can doe no other wife.
When he had faid this, he gives the realon why the
love of Chrift carryed him along to doc this duty,
whether he had wages or not, whether he had good
report or not, yet for the love of Chrift he did it : For
(faith he) we thus judge \that if one died for all ,t hen were
all dead, that they that live fhould not henceforth live to
themfelves t but to him that died for them : As if he had
faid, Is there not reafon that we fhould thus negled
our felvesfor Chrift, feeing he died for this end* that
we fhould no longer live ro our fel ves, but to him, that
is, he hath bought us atadeererate- therefore wee
fhould no longer make our felves our end, but we muft
live to him, we muft thinke what Chrift would have
us doe, what worke he will fet us about.
Now when he had faid this, heinfiftethinonepar-
ticular 3 wherein he fheweth that he did not live to him-
felfe 5 but to Chrift: Wherefore, henceforth we know no
man after the fejl); no not Chrift Himfelfe,thatis,we
doe not regard any man for any outward refpeds, we
doe not magnifie any man for any outward honour
and excellency that he hath.
Againe, wedoe not vilifieany man for the want of
any
Ttependance of the y>ords.
285
any outward excellencies, but wc magnific every man
as he excels in grace : yea, Chrift himfelfe,though he
had outward excellencies, as other men, yet we love
him now only in fpirituall refpefts, as he is our Media-
tour j we behold now every thing according to the
Spirit. Now, when he had gone thus farre, he drawes
this conclufion :
Therfore if any man be in Chrift Jet him be a New Crea-
ture."] As if he ihould lay, this is a confequencc that
muft needs follow. If this be true that Chrift died,
that every man that lives fhould livecohim «. then if
any man will have part in Chrift, if any man think he
have any intereft in him to be juftified by him, he muft
be another man than he was before, hemuftbeaNew
Creature, he muft know no man nor thing after the
flefh, he muft live to the Lord, and not to himfelfe, in
all things. So that now he drawes it from himfelfe,
and raifeth it to a more high and general! conclufi-
on : it is required,faithhe,of every man living, that, if j
he be in Chrift, he muft be a New Creature, thatis,hec \
muft put off himfelfe altogether, he muft be no more
the fame man he was, he muft lay a-fidc himfelfe, and
put on Chrift lefus, he muft be madclikc him.
We will not ftand longer to open the words, be.
fcaufe we (hall doe that in the handling of the fevcrall
points that (hall be delivered to you out of them. And
firft wc will take this plainc point that the words af-
ford us.
That San&ification muft needs foUm lufiifisatm. Or,
if you will, take it in the words that are laid downe in
the Text, Whatfiever is in Chrift, that is, whofoever
will be juftified by Chrift, muft have a new Nature
created
Doft.
Iuftificati-
on,and
Sm&ifica-
tion arc
infepa-
rable.
286 luftification and SanSlificaUon infeparable.
Serm. I. created in him by God ; for that is the meaning of it,
" whofocvet is in Chrift muft be made a new man, he
muft have another Nature,which is created in him by
God, that is intimated by this word Creature.
Now in the handling of this point, we will do thcfe
two things:
Fir ft, we will (hcwliow San&ificationarifeth from
luftification, becaufe that is the maine fcope for which
we chofe this Text.
Secondly, we will ftiew you the reafons why they
are infeparable, why the one muft needs follow the
other, and then further open this Do&rine toyou,that
whofoever is in Chrift, muft have a new Nature crea-
ted in him by God.
The firft thing that we have to doe is to (hew you
how Sandification arifeth from luftification, and it
hath a double rife.
The one is from the Spirit that is infufed into us
prclently after wc are juftified, or at the fame time,on-
ly there is a difference in the order of Nature.
Secondly, it arifeth from fomeaftions wrought in
the minde, whereby a man comes to this conclufion •
If Chrift have accepted me for his, if he be mine, and
will juftifie me, and free me from my fins, then I will
ferve him in all things.
For the firft, as foone as any man hath taken Chrift,
and received that Righteoufncffe of his by Faith,there
is an union betwecne Chrift and him, upon this union
the Spirit of Chrift is fhed into him, Gdl. 4. 6. Becauje
you Are fomj C od hath fent the Spirit $f his Sen into yeu$
that is, as foone as you receive him, you havethafame
Spirit fent into your heartsthat dwells in Chrift : and
fo
1
How San-
edification
rifcth from
luftificati-
on.
I
By the
\ worke of
■ the Spirit.
How San&ificationarifetb from IuHijicatioti.
287
fo Gal. 5.2. Received you the Spirit by the rvorkes of the
Law ^ or by the hearing of faith preached ? That is, by
hearing thedo&rine of Faith : I fay,as foone as a man
is juftified, he receives the Spirit. So like wife, Jfr.8.p.
You are n$t in th'eflejh, hut in the ffiirit, &c. and he that
bach not ^Spirit of Chriftisnoneof his, thacis 5 as
foone as we are juftified, God fends the Spirit of his
Sonne into us, and if any man have not the the Spirit
of Chrift, he is not yet juftified. Andtheltkeyou
have Rom. 6. 2. when fome had made this objeftion,
If grace abound, why doe we not finne the more, that
grace may more abound * The Apoftle faith. It is im-
ptfffible that thofe that are dead u finne \ jliould live any
longer therein^ as if he (hould fay, Set a fide all your
carnall reafonings, it is impoflible for him that is dead
to fin,to live yet therein ; how can he <? As if he fhould
fay, Whofoever is in Chrift, the Spirit of Chrift is
font into his heart, that mortifies fin fo, that he cannot
live any more in it, there is fuch a change wrought in
him, he is a New CreaturCyif he be once in Chrift ; that
is the firftrife, as foone as we are juftified, the Spirit
of Chrift is fent into our hearts.
But ft not the Spirit lent into our hearts before,
when he workes faith?
It is true, but the meaning is, when we are once in
Chrift, the Spirit of San&ification is fhed more plen-
tifully, and in a greater degree than before, for there is
a certaine worke of the Spirit that begetteth faith, and
the fame worke of the Spirit, inks time, begetteth the
degrees of San&ification.
But now, that this may notbe in notion only, we
will (hew you, how the Spirit workes this, that you
may
objeft.
Anfw t
2 88
Serm.I.
How San Eli fixation
The Spirit
compels
mentj
come in
j Converfi
Jon of men
*s the tur-
ning the
courfc of
nature..
may not chink thele to be things carryed in clouds,and
to have place only in our undcrftandings, but that you
may know it in the experience, that every man finds in
himfelfe, that after he hath taken Chrift, there is in-
deed fiich a Spirit flied in his heart that changeth him.
For the underftanding of this know, th^when we
come to invite men tp come in to Chrift (as it is all our
bufinefle to invite men to the manage) all the world
ftands out, and every man gives that anfwer that they
did in the Gofpell,they have bought Farmes, and ma-
ried Wives- every man is fo fet on thefe outward
things, that his carnall heart carrieth him to, that they
will not hearken to us,fo that we may preach in vaine :
you fee to how many Chrift himfelfe preached in
vaine, and Apoftles had preached in vaine, if there had
beeneno more than their ownc preaching.
So likewife, now the Spirit is fent into the hearts of
; men, that when we come and invite men to come in to
Chrift, the Spirit alfofecretly compels them to come
in. We are indeed bidden to compcll men to come in,
but unleffe there be another compeller, that is, except
there be the Spirit within to doe it, theworkeisnot
done,unleffe there be two compellers at the fame time,
the Holy Ghoft within preachingtoyour hearts, when
we preach to your eares ; except there be two callers,
that when we call men, the Lord fends his Spirit to
call you too, it is in vaine: And that you may under-
ftand this, you muft know that it is as hard a thing to
move a man to leave his pleafures, and divers lufts 3 and
his vaine converfation, as to turnethe whole courfe of
nature,(which I call the inftinft that God hath put into
every creature, to move that way that it goetb,as the
water
arifith from justification.
water to move downward,and the fire to go upward: )
Think with your felves no w,whether there muft not be
an Almighty power to turne the courfe of nature s be-
caufe the heart of man naturally goes downward to fin,
it defcends downward with the fame propcnfity,it hath
the fame &*i 9 as we call it, the fame forwardneffc and
proneneffe to evill that any naturall thing hath to goe
the courfe,that is naturall to it.
Now unles there be an Almighty power to turn this
courfe of Nature,no man will ever come to Cbrift. As
for example, That re&itude of Gods Image, that is ex-
preffed in the word,come to expericnce,and look upon
every mans heart living^and fee whether it be not quite
contrary to it in all things, even as contrary as the mo-
tion of the (lone is from afcending towards the heavens,
but when the Spirit commeth he turneth this courfe of
Nature, Now when we come to do this,do you think
that any man in the world is able to workeitinthe
hearts of men ? It is true,a man may goe thus far 5 It is
poffible for a King, or for a man in authority, to fee
preferments on the one fide, and punifhments on the o-
ther, to make a man do much, or to f uflpcr much, but
al this while here is but a turning of thcadions of men,
but to turne the inclinations of mans heart, it is proper
only to (7^,man is not able to doe it in any particular :
if a mans heart befet upon covetoufnefTe, Chrift fai h
it is im poffible all the men in the world can change his
heart : But put the cafe a man could doe it (as no man
can) if hee could turne a mans heart, it would be but
in a particular or two, but to turne the whole frame of
the heart, to make a general! Change, to make him
another man* another
Creature
V
It is impoffible
for
28?
Serm.I.
Conversi-
on of men
as the tur-
ning the
courfe of
nature.
To turne
the heart
proper to
God.
121
Ser. -I.
How Santtification
for any man in die world to doe it.
Or,}>ut the. cafe he could doe fo, it muft bee after
long reafoning, but to doe it upon the fudden, and at
one Smnon, as the Spirit fometimes doth, to take one
word and by it to change the heart of man, it muft
needs be the wotkeof an Almighty Power.
Therefore in the 2 Or. 3. Chap, and the laft verf.
when the Apoftle fpeakes of this great change,he faith,
when wee reade or heare the Word, fee there the
Image of God, as one feeth his race in a glaffe, and
are changed into it from glory to glory, that is^ from one
glorious degree to another: but how is this done ? It is
done 3 faithhe 5 £j the Spirit of the Lord. As if he fliould
fay, it is impoffible for a man to bee turned into the
glorious Image of God. A man may as well fay,I will
make a Clod of eartha (hining Starre, as to fay he can
make the carnall and dead heart of man to be like the
Image of God : It muft bee the Spirit of God bim-
felfe that muft doe it, it is a worke above Nature: it
I is therefore done by the Spirit, which doth enlighten
1 the underftandirig, and fo bow the will, that whereas
before there was in man fuch a ftrong appetite, fuch a
ftrong propenfiry to illy fiicha ftrong inclination that
would over- weigh all the reafon that would bee
brought to the contrary, when the Spirit hath trough t
this works, there is fucba contrary inclination, fuch
a propenfnefle to G o©i ^and' to th^t which is good,-
chat it over ballariceth all the Temptations that the
world, the fle(h 3 and the Devill can lay againft it*
Is not this a mighty Power that muft doc this ?
That whereas there was in a man before fuch a ftrong
inclination to finne, thereis a difpofitipnfo contrary
now
arifeth from luftification.
291
now, fuch a defire Wrought in him, fuch aftrong
impreffion that carries him to God, to C h r i s t,
and to holinefle, that let all the reafons in the world
be brought to the contrary, they cannot keep him off.
But you will fay, thefe things that you fpeake are
wonderfull things, how fhall wee have this wrought
in us?
By being in C h r i s t this wonder is wrought
in us, when a man is once ingrafted into Christ,
when hec hath once received him, this great worke
is wrought in. him in his heart, hec is made aiVw
Creature.
But if you adde to this the fecond way of raifing
this San&ification from our luftification, then you
will undcrftand it yet more fully and diftinflly .
There are certaine anions wrought in our fouls,by
which thisSan&ification followes luftification, and
J thofe arcthefc.
Firft, when a manfeeth great reafon for it,for when
a man is once convinced of a thing, thatitisbcftfor
him to doe it, hee takes a refolution to him to pcr-
forme it. Now when a man hath beene humbled^
and knoweth what finnc is, when hee hath had his
heart prepared, when he comes in once to take Chrift,
that is, when he feeth his ownc bafenefle, and Chrifts
excellency; what he was without Chrift, and what he
hath by Chrift, that when he expe&cd nothing but
death,thenjhe Gofpell cameandfaid.Tbou (halt live:
when hec fccth that Chrift deaks with him after this
manner,then he thinkes furely, it is good reafon that I
fhould fcrve him,before indeed we thinke his fcrviee to
be an bard fervice, and we doe with him^as people that
V 2 are
Ser. I.
2. By cer-
taine acti-
ons in the
mind and
heart
which are |
the effects
or' the
Spirit
him.
I. Vpon
the under-
{landing.
m
29*
Se&m. I
HjW San titration
x.Vpon
the affe-
ctions.
are under a tyrannous King,they refule to obey fuchan
one ; fo dot hall the world with Iefus Chrift. they think
his Law to be an hard Law written with bloud , and
they think him to be an hard Governour, fuch a King
as they know not how to be fubjeft unto: But whc&a
man is once convinced by the Spirit, when he fees rea-
fon for ir,when he is perfwadedthat Chrift will govern
him for his wealth, that Chrift hath differed for him,
and freed him from the wrath of God, then he thinks
thus ; there is reafon that I (hould fuffer him to rule o-
ver me,?and when a man feeth reafon for it , he comes
then willingly to fubmit himfelfe to Chrift. This is
the work of the Spirit , whereby he perfwades a man
that there is reafon for ic, and it isartributed to the Spi-
vir Job. 1 6. The Spirit convinced offin^ofrighteoufntsjnd
of judge went, that is, it (hewes us that we are finfulJ, and
that there is a righteoufmffe in C^//?toheaIethar,
And thirdly,it convinceth us that there is reafon for
it , why we (hould ferve God in fen&ification and judg-
ment. The meaning of the word , He fhall convince,
is that the Spirit (hewes us reafon why we (hould em-
brace San&ification, and ferve the Lord in all things:
Now when the heart of man is brought to this, to fee
leafon and equity in this, then a man takes resolution
to cleave to Chrift,to ferve him.
Secondly,as he deales with the reafon, fo he doth
likewife with the affections , for he begets love in us ,
which love fandifieth us , it fets us on vyorke, and
turnes the whole heart , as the Rudder turnes the
Ship, for it fits in the Sterne of a mans Soule, and
the reafon (that when we are juftified we love Chrift)
is, becaufe when as before a man magnifieth him-
felft,
► «
arifeth from Iuftification.
fclfe,fetting himfelfe at an high rate 3 like a virgin that is
coy andcurious a thinking no man good enough for her:
now the Law comming and convincing him of the need
he ftands in of Chrift, and (hewing him what he is in
himfelf ,he is hereupon content to marry with the Lord
thrift : Nay further,thc Spirit of God not only fhewes
him the need that he ftands inof ae husband, he being
not under covert,and deeply in debt, the whole weight
of his debt lying on himfelfe, but it goes further, and
(hewes him the beauty of Chrift ^ as loh. jq.n.To him
that leves me 1 mllmanif eft my felfe ^that is ,1 will de-
clare my beauty, and when the Spirit fliewes Chrift to
the Soule, it makes it in love with him.
We may (hew him to you an hundred times overhand
yet beget not this affe&ion in you,but the Spirits (hew-
ing is effectual to that end, and when you love him,you
muft needs pleafe him in all things, it being the care of
the married Wife to pleafe the Husband,
So that whenthe heart is prepared by humiliation,
and takes Chrift,love is wrought in the Soule,and love
fan&ifics • for San&ification is nothing elfe but a fet-
ting our felves apart from common ufes, and keeping
of the heart clofc to GW,making it peculiar to him,and
this love makes us to do : when the wife loves the hus-
band,(he will be his altogether ,(he wilbc only to him,
(he will be divorced from all Adulterers, and have no-
thing to doe with them $ and thus the Lord deales with
the affe&ions*
' 3 . there is wrought not only a love to the Lord, but
a perfwafion that it is good for our felves to ferve him
in holinefle: Indeed many times,to fatisfie our afletfi-
ons,we love a thing too mucb,though we do not think
V 3 our
Ser. I,
San&ifaa-
tioibwhar,
3
Sclfe-love-
is fanaifi
ed.
Z94
Hm SanStification
Ingenuity
is wrought.
our felves gainers thereby, but in this matter the Lord
pcrlwades us, that it is beft for our felves to fan&ifiel
him in all things, to draw neere unto him, to fan&ifie
his Name in our hearts - y fothat now not only love to
Chrift, but even (clfe-love alto is fct onworketothe
making us New Creatures • for the wayes of God art
propounded as gqpd and profitable , and plcafing
things, atid when the heart lookeson them,it fees them
as good for itfelfe, fothat the heart turnes towards
I them (as it cannot but doc to every thing that it ap-
prehends to*be good and profitable to it.)
So that when the Holy Ghoft (hall perfwade a man
that it is beft for himielfe, that he (hall beft provide for
himfelfe every way, by taking Chrift, he cannot choofe
but come in, when he {hall fee it is beft for him to goe
to the Citie of refuge, that he cannot live elfe, and that
if he comes there he (hall have life, and not only life,
but a kingdome too, and that the way that leads there-
to is grace and holinefk; he will goe, and goe faft en-
ough. When a man is perfwaded, Chrift is the Citie
of refuge, to whom I muft goe, clfe I cannot be fafe,
and that the way to him is to be a iterator*; this
makes him to goe on, and willingly too, for it is out
of felfclove.
Againe , when a man is juftified and hath taken
Chrift, 'there is bred in him an holy Ingenuity which
makes him fo thankfull to Chrift, that he is afhamed to
joyne Chrift with any fin: h$Rom.6.2i. Wbatfrtft
bad ye in thofe things whereof ye are now ajhamed 5 you
, are now afhamed to commit them any more.
A man will thinke it now an unreafonable thing,tljar
( Chrift (hould doe fo much for him, be crucified for
him
arifetb from justification.
him, and fo give him life, being before dead men that
he fhould take flefh for the remiffion of his finnes, and
that he, in recompence of this kindneffe, fhouldferve
his Iufts. Therefore he reafons, as Iofefh did with his
Miftre(Te 5 Shall 1 doe this, and fo ftnne againft Cod yand
mj LMajler^ he hath committed all to me • he hath done
thus for me, and fhall I thus requite him t And as Na.
than taught Z>d<i>/Wtoreafon, Hath the Lord made thee
King over Ifrael, and done thus and thus for thee, and
wilt thou fei ve him thus ? So that Ifay there is a holy
Ingenuity bred in us, whereby out of thankfulnelTe we
will fhun whatfoever may offend him.
Befides this, we are taught that we fuftainc another
perfon, and every man defires to maintaine the dignity
of the pcrfon he fuftaines. When a man is once in
Chrift, he thinks not the courfes he lived in before,to
be futable to the condition heisnowin. Therefore
the Apoftle reafons, i Pet. 1. 14. FaQhionyour (elves
no longer after the lufts of your former Ignorance,' but bee
holy, as he is holy - y that is, if you take your felves to be
in Chrifl^ and that yoube come unto God, admit not
any more thofe lufts, which though they futed with
your former (yet not with this condition; he reafons
as Ne he mi ah did, Shall fuch a man as I doe this ?
Laftly, which is the chicfeft reafon of all, As foone
as a man hath taken Ghrift, andisjuftified,thereisa
ftrong impreflion made upon his foule, by which he is
caufed to cleave unto him, and to long after him,as the
Iron doth after the Load-ftone, that cannot be at reft
untill it hath attained ir. A man (hall fet himfclfc in the
way^ of God, though it were but to give fatisftftion
to the defires of his Soule. And indeed, were it not
V 4 for
*95
5
Noblenes
of Spirit,
A ftrong
inclinati-
on.
$6
How Santtification
Ser. I.j for this, wefhouldnotfervetheLord; thisraakesus
New Creatures: I fay, there is a ftrong inclination in
every man that is juftified, that hee candoenoleffe
•than ferve the Lord even to fatisfie that.
For example, ivhen Eliah had called Elifhah, hee
could not choofe but follow him, all the reafons in the
world could not keepe him backe : At the time when
hee caft his mantle on him, there was an impreflion
made on him ; as when Chrift faid to Levi, and Peter,
and Andrew , and the reft,f ollow me,their profits,and
nets, and fathers were nothing, they needed no more
perfwafion, for there was a fecret impreflion made up.
on their hearts together with Chrifts Word, and to fa-
tisfie that they rauft needs follow him. Such an im-
preflion as this, was made on the heart of Ruth tefoL
lew Naomi, you lmowhowflieputhcrtoit,but2te/£
would not goe backe for flic loved her, and therefore
nothing but death fhould fcparate them. And the fame
was in lacoh to Rachel, fevenyeares, and fevenyeares
jfervice, the length ojftime, and hardneffcof labour
could not keepe him from his Vncles houfe, or drive
him off, fuch a ftrong defire was planted in his heart
towards her: and fuch a defire is planted in the heart
of every Chriftian that is juftified, a ftrong inftind (as
I may callitj a ftrong afFe&ion after Icfus Chrift, and
hee muft needs goe on in the way es of San&ification,
feeing there is no other way to fatisfie himfelfe.
So that putting all this together, when a man fhall fee
fuch reafon for holindTe, when he (hall have affe&ions
of delight therein, of love thereto, whenhcfhallfee
it beft for him, and that it is impoffiblc he fhould have
the L o n d lefiu chrift (whom he fo much defiresj
if
arifitb from luftification.
if he ferve him not in the duties of San&ification, hcc
rauft needs come to a fixed refolution, I wil be another
man, and runne another courfe, I will change my life
altogether.^ will fervehim in holineffc and in the duties
of new obedience. And after this manner doth San.
dification arife from luftification i Firft,from a work
of the Spirit, and then by allthefe paflages that go tho-
row the minde of a man, which though they be not
marked diftindly, yet are truly in the heart. Andfo
much for the firft point.
Now we will come to the fecond, which is, That
luftification and SanSliflcationaroinfif arable, tbej cannot
hdifjoyncd.
But you will fay, this is a point that needs no pro-
ving, I would (my brethren) it did not, I would that
men were perfwaded of the truth of it,but we may fee
by the lives of men that they are notpcrfwaded of ir,
for their lives beloofe, and they thinke that if they can
call on Chrift in the day of death,and cry for pardon,it
it will bee enough, and that without fuch ftri&ncflc a
manmaybefaved.
Therf ore,to makcR clearc to you, you muft remem-
ber this as a ground: no man can be faved by the fecond
Adam, except he be borne of the fecond Adam : As no
man could becondemn'd by the firft ^4«*-that wasnot
born of the firft Adam^ for the reafon why all mens na-
tures are corrupted,is becaufe all are borne of him. If a
man were created, and did not dclcend by generation
from him, he fbould be free from fin s and fo could not
be condemned,but comming out of his loynes, puts us
into a condition of condemnation : And fo on the other
fide, except you be born of the fecond Adam, you ihall
not
*97
Serm.I,
DoB.i.
Salifica-
tion and
luftificati-
on are in-
feparable.
Reaf.x
None Hi-
ved by the
fecond A*
dam that
are not
borne of
him.
289
iSerm. I.
•
Santtijication and
'gidf.l
It is the
will of
Go4.
not be faved • What is that •? You mud be made New
Creatures, [oh. 1.12. As ?mny a* received him he made
the font &f God: Whatjisthat a meere title i No 5 V.ij.
They are born not ofbloudjtor of the wiBoftheflejh, nor of
the willofman.bnt of the will ofGodfhat is,they are born
ofthefecond^^w; and/^A.3.5. Whofoever is not born
of the Spirit ,Jhall not enter into the Ktngdome of God.
Now as our nature was corrupted in the firft Adam y
there being a compact and covenant between God and
him,that if Adam flood, all his feed fliould ftand with
him ; but if he fell, then that all that were born ot him
fliould by vertue of that covenant, compaft, qr agree-
ment, have his fin imputed to them, and fo fhouldbe
corrupted, as he was, and die the death. So there was a
fecond Covenant between us and the fecond x^idam,
which is the new Teftament fpoken of in Ier. 3 1 . and
in Ffeb.8.Iwillmake a new Covenant, faith God : And
whatisthat ? 1 will put my Law in your minde, and write
it in pur inward farts: that is, byvcrtue of the corn-
pad and agreement, which is the New Teftament fol-
lowing upon the former , all that (hall be faved by
Chrift,fhallbebornof him, th?ymuftbe new men 5
whofoever (hall be juftified by him, muft'bea new
Creature.
Secondly, becaufe it is the will of God • If is true,
God might have faved us without it, if it had been his
pleafure, it had been no more but calling men atthej
hourc of death $ but it is other wife, 1 Ihef^.lhUu
the will of God, even your SanBifi 'cation. And if there
were no other reafon but Gods will, that thofe that be
juftified (hall be fanftified, it is enough : God hath cal-
led yon to holimffci hee hath appointed it, hewils
«,
hfiification infeparable.
it, and his will is fufficicnt ro enforce it.
Againe,confider wheawe are ingrafted into Chrift,
it is not {imply an ingrafting, butrve are ingrafted into
the fimilitude of his death andrefurrettion , Rm.8. that
is, no man is ingrafted into Chrift, but fin is crucified
in him, he is dead thereto, that is, he is a dead man in
regard of the life of fin, and is alive to God; as Chrift
rofefromthedead,foisheraifcdtoncwnefle of life.
If it had been fimple ingrafting into Chrift; there had
needed no further relation,buc we are ingrafted into the
fimilitude of his death and refurre&ion.
Againe, it was the end of the Lords comming • If
he had come only to fave men, there had been no need
of being New Creatures, but he came al(o to purifie
unto himfelfe a peculiar people^ zealous of good works 3 and
to deftroy out of man the works of the divell^ and to fur-
chafe to himfelfe an holy generation , androyall Prieft-hood.
Now whatfoever {he Lords end is, he never failes of,
Againe, you muft confider , that to whomfbever
Chrift is a Prieft, hcisalfo to them a Prophet aftd a
King, he is annointed to all thefe Offices: and therfore
if you will be faved by him, by thjs vertue of his
Prieft.hood, you muft take him as a Prophet, that is,
you muft take his counfell in all things, and not onely
fo,butlie muft alio be your King • you muft not onely
learn his way, but you muft alio be perfedly fubjeft
and obedient to him , to walk therein. Indeed as a
Prieft he reconciles God unto us, but not us to God,
except he come with his other two offices , for man
ftands out and will not know the way • and therefore
as a Prophet, He is to guide our feet into the way of f tact:
and that is not all , therefore becaufe our hearts are
ftubborn,
1 99
Zeaf 3 .
It is the
end of our
ingraft-
ing into
Chrift.
Reaf.q {
It is the
end of
Charts
comming.
Reaf. j.
Towhom
Chrift if 1
a Prieft,
he is a
Prephet j
and King;
SmBijication andhftification infeparabk.
All the
meanes
tend this
way.
Fai h
Thebiou4
ofChrift.
Thc'Gof-
peli;
3OO
Serm. ijftubborn, and will not come in 3 he exercifes his King-
ly O ffice, and brings in fubjefiion every thought to the 0*
bediencecf his will.
Againe, look to all the means, as firft to Faith, the
fame Faith that juftifieth, dothalfo purifie the heart-
Having their hearts purified by faith , Afts 14. And at
many as arefanttijieaby faith that is in me^ Atts 26. 28.
And likewifethe bloud of Chrift not onely covers,
butalfoheales, Hebr.g\i^. How much more flail the
bloud ofchrijl, who through his eternal! Spirit offered
himfelfe, purge your conferences fiom dead works , &c. It
hath not onely vertue to take away the guilt of fin, but
it iseffe&uall alfo to purge the confeience from the
power of fin.
Againe, the Gofpell we preach doth not onely offer
Chrift, but likewife ckanfeth, Tou are cleane through
my wordy John j. AndinPfaLii9,^. Wherewith Jhatt a
young man cleanfe his way ? By taking heed thereto accor-
ding to thy word.
The Spirie,asit is a Spirit of Adoption , fo is it of
Sandification, making clean the room where itdwel-
leth, and making it a fit Temple for the Lord. Confi.
derthe Sacraments, Baptifme doth not onely wa/h
from the guilt of fin, but from the filth of fin alfo,
from the blot and deformity of fin. And fo'I have
done with thefe two points, how San^ification rifeth
from Iuftificatioo, and that they cannot be feparated.
Before we proceed to othq: obfervations, we will,
by way,of Vfc, from the infeparability of Iuftificati-
onand San&ification, draw this confequcnt, that, if
they be infeparable, wcfhouldgoto God and befeech
him, that having given us the firft, that he would grant
The Spi-
rit,
Baptifme
Vfe u
Pray that
feeing
God bath
jjaftiSed
us,,Jie\
would al-
fo fan&j
US
arifetb from faflification,
us the (econd alfo. . If you have any aflfurance that
your fins are forgiven you, let him not deny you this
to makeyou New Creatures, they be infeparable, and
therefore you have juft caufe to pray him not to ftpa-
rate them, therefore you may claime them both as
your due, feeing you have his promife for both , and
you muft urge him on his promife .,we defire luftificati-
on for our own fake; butSan&ification, that vvemay
glorifieGod: and therefore, when you come to God
with this requeft, Lord make me a New Creature^ that
I may bring glory to thy Name , that I may ierve
thee, and do good inthe place wherein I live, he will
not deny thee. Confider but this very Sacrament
which we are now going to receive* you muft know
chat the Sacrament fealcs the whole Covenant of God,
as i Cor. : i . This is the new Teftament in my bloud^ that
is, this Cup is a figne and feale of the New Covenant
which I have made with man, and which is confirmed
with my bloud. Now what is that Covenant ? You
(hall fee it in E%ek. 7,6.16. anditcontaines three parts,
all which are fealed by this Sacrament. Firtt,he pro-
rnifeth to wafh them from their filrhinefle,tbat is,f rom
the guilt of their fins, which is the fir ft part. Se-
condly, A new heart will I give yen t and anew Spirit I
will put into you: that is, I will make you new Crea-
tures , which is the fecond part of the Covenant. I
Thirdly,I will call for the corn,and will incrcafc it,and
willlay no famine upon you, &c that is, he will give;
all outward comforts, you (hall inherit the earth, and |
be heircs of the world, and of all in the world,f or the
world is yours, 1 Cor.j. Allandallinit isyours.
This is the whole covenant of God , and this he
feales
Shrm.I.
Encou-
ragements
to pray tor
Salifi-
cation.
I Gods
promife
in the
Covenant
2 The co-
venant
fcalcd in
tkc Sacra-
ment.
1 Cor. 1 1 .
1$. ope-
ned.
Three
parts of
the Coye-
nam.
J02,
Encouragements to pray
Se
RM.
What
keeps off
from
Cbrifl.
$. The
Covenant
ronfirmed
with an
oathjwg.
leaks to every one of you, when you come to receive
the Sacrament, Jf you receive it worthily, for it is the
new Teftaracnt in his bloud.
Andthcforefeeinghefealesittoyou, that he will
give you a new heart and a new Spirit, and make you
new Creatures^ you fhould go to him andclaimc it of
him, for you may fuc him of his own bond written and
fealed, and he cannot deny it ; therefore beggc ir, and
you cannot mifTe of it.
This is a very comfortable do&rine, if it be well
considered. For what is that that keeps a man from
comming to Chrift, but his difcouragements ? He
thinks it fo hard a thing to be a new Creature , that he
cannot attaineir, that he cannot leave fucha courfcof
life, and therefore he ftands off, and though he will
come in, yet he will not as yet , becaufe it is a bondage
intolerable.
But you do not confider what it is to have a new
nature : If it were to have a new life and an old beart,it
were otherwife ; but the Lord will give a new heart,
and if he will not deny you, but make you new Crea-
tures, you may be encouraged to go to him : If there
beany rebellion in your heart, any untowardnefle in
your nature ; if you go to him for the rcmovall of it, it
is impoffible he fhould deny you, having made [you a
fure promife, and confirmed it with an oath.
What the Lord fwearesto, he is fure to perform. In
alltheBookof God, youfhall not find that he fwarc
unto the firft Covenant, but there is an oath put to
both parts of the fecond, Heb. 6.13. Becaufe he could
net fweare by 4 greater , he [ware by himfelfe , that we
wight have firong consolation , and ajfurance of forgive -
neffi
for Sanfiification,
3°3
neffc of fins. And fo the firft part is confirmed.
And for the fecond, Luke i. 73. The oath which he
/ware unto our fathers that he would give us ^t hat we lein»
delivered from our enemies, Jlwldwalk before him who-
line'ffe blithe dates of our life. Why then will you not
believe it? Why will not you urge the Lord with this,
and by prayer defirethe accomplifhment of it? As
indeed though he gives holineffc of life, yet you muft
pray for it, as welUs you muft pray for the forgive-
nefle of fins.
Itwas^^»/WhisfpeechfoP4«/ 5 -^22.13. Rife
Pauldvd wajh awaphy fwnes, calling on the name of the
Lord; though his fins were forgiven, yet he could not
have aflurance of it, without calling upon the name of
the Lord.
Chrift promifcd to baptize us with the Holy Ghoft
and with fire 5 that is, tofan&ifie us in greater mea-
fure, yet wc muft call and call againe : So Luke 11.5,
6, 7, 8. You muft knock as at a mans doore that is a-
flecp with his children and loth to rife 3 but if you
knock long, and weary the'Lord out, and not fuffcr
fcim to reft, then he will give the Ho{y Ghoft. There-
fore, haye you prayed, and yet find not your ft Ives
new Creatures ? You have your old hearts , and old
lufts prevailing; yet you muft at length wa(h away
your fins by calling on the name of the Lord.
>And hereto you may be ftirred by the Sacrament,
vvhicbis not onely to .give aflurance that your fins are
forgiven, but likewife to draw more vertue from
Chrift, to make up the breaches of our hedrts, and
t&get more grace, and to be midemw creatures in
a greater raeafure.
So
Serm.I
4. The end
wiiercun-
j to the Sa
crament is
appointed
_ li
3o4_
Serm.L,
How Sanftification
Faithwot-
keth on
the pro-
mifes of
Salifica-
tion.
So that when a man comes hhher, he rauft confi&r
] wherein he is faulty, what breaches there arc in his
heart and life, what impcrfe&ion there is in grace, and
then he muft go to Chrift to repaire them.
And as you bring more faith with you, fo you (hall
carie more ftrength and comfort from the Sacrament.
So that thus much I can aflure you of, let any man
come with a ftrongdefire to receive Chrift, and to be
a new Creature, and let him bring faith in the promifes
of faa&ification, and it cannot be but he (hall be filled:
The Lord will fend his Spirit into his heart, and make
him a new Creature : Wherefoever God hath a mouth
to fpeak, Faith hath an eare to heare, and an hand to
take: Men forget chiSj they think that Faith is onely
occupied about promifes of pardon and fbrgivenefle 3
but it is not fo, you muft let your faith on work, on the
promifes of lan&ification, and when you come to re-
ceive the Sacrament , you muft know you come to a
Table where you have fadings, where you havefiew
wines.
And thus you muft feed on Chrift,not onely taking
to your felves the promifesof pardon, but likewife of
fan&ification, that you may be filled with the Spirit,
which is as wine to quicken you , and to ftrcngthen
you in the inner man, as well as the outward elements
of Bread and Wine ftrcngthen thine outward man.
So that thou maift not think thou received the Sa-
crament as thou oughteft, when thou goeft away as
weak as when thou commeft,when there is no ftrength^
no vigour in the inner man.
And foin all thy daily fervices, when thou com-
I meft to Chrift, thou muft eat the flefh of the Sonne of
man,
man , and drink his bloud , as the Israelites did every
day feed on the LMannah.
You mud remember his Covenant, not onely to
pardon, but to fan&ifie you, and then you (hall live
thereby, and every day grow ftronger and ftronger.
I H B
SECOND SERMON VPON
THE NEW CREATVRE.
He Woman of Canaan,though (he had
no countenance from Chrift , though
he ieemed not to heare her a long
time , though he gave her croflc an-
fwers, yet he commends her faith in
an extraordinary manner at laft. She
had never had that commendations,if fhe had not been
put tothat difficulty a little: therefore,when you preffc
God, when you (land k out, and are not diicouraged,
in the end you (hall have it in a greater meafure, and it i
will be a greater commendation of your faith. I
° X And
3°?
Ser.IL
2 Cor. 5.17.
Tlxrefore if a manbeinQirift, let him bee a
New Creature.
Thcfuo
ccfle thac
others
haye had
by prayer.
\o6
sUTn.
Encouragements to pray
Grace may
be deficed
carnally.
And fo it was with Ucoh^ if he had not wraftled as
he did, he had never had that great reward which he
had 5 he never had a greater reward for any thing that
ever he did in his lite , than for his contending with
God, when God rcfufed (as it were; when he drove
with him,when he would not do it,when he feemed to
be of a contrary mind ., yet when he held out, and did
not give over till he had gotten it,he never got fo much
at Gods hands.
And fo I fay to every one of you • if you find it an
hard task to get this change, to be made new Cr eat tires,
you pray and have fought, and yet you have not got.
ten it - yet be encouraged , doe it ftill , never give o.
ver, you (hall have a greater meafure, as your prayers
arc ftronger : for this you muft know, that when you 1
make requests to Cody according to Gods will, that then it J
is the voice of his Spirit ; thireforc when you defire
to be made new Creatures ,do you think it is poflible for
God to. deny you? No, becaufe this defire comes
from his Spirit. Now it is true, a man may defire to
be made a new Creature , he may defire grace, and y«t
do it in a carnall manner, that is, he may defire it , be-
caufe he fees that he cannot be faved without it,he may
defire it as a thing of nece/fity, that will make him
fafe and whole , as a thing, without which he (hall pe-
rifh: Nature may go thusfarre, but to defire to be
made anew Qreature^ out of the beauty and tafte of it,
out of a defire to pleafe God , and to glorifie him ,
whofe Name is called upon you , out of a defire to
pleafe the fpirit that d wels in y6u, this is proper to the
Saints,it is the voice of the Spirit, and therefore go on
boldly ,God hathpromifed to heare y ou,he cannot de-
nie you. See
for SanBification.
See how Chrift did when he was upon the earth,
thofe that were lame and blind, when they came and
cried after him, and would not give him over, he did
not refufe to heal every one • there was not a man that
was importunate with him, but, howfoever hisDifii-
fits flighted them, chrifi refpe&ed them. Now do but
think with your felvesjdo you think he lefle pities the
difeafes of the Soule a thanthedifeafes of the body? Do
you think that he hath lefle compaflion now he is in
heaven, than he had when he was on earth i Or do
y ou think that His arme is (h$rtmd y that he cannot do as
much now to heale the running fores that are on thy
foule,as he did on earth to heale bodily difeafes? My
brethren, if you do but feek to him , if you can get but
word from him, if he fay but to you. Be whole, \i
but rebuke thy finfulllufts, as he rebuked the
(hall prefently obey him : He that was able
to calm the fea, and that hath the ftrong winds in his
power, is he not able to diflblve a flrong inordinate
apprchenfion, a ftrong luft, a ftrong unruly affedion,
and fo fet them at liberty k Certainly he is able.
You know, the woman that had fpent fo many
y earcs, and all that flie had upon Phyfitians, and could
do her felfe no good by all , yet when (he comes to
Chrift once,youfee it was done in an inftant. So,I fay,
a ftrong luft, an old luft, which is contrary to this new
Creature^ which it may be thou haft been contending
with many yeares, and cannotget the viftory over it $
yet if thou canft come in this manner to him, and con-
tend with him, and knock at the doore, and never give
over till thou haft awaked him, certainly hee will
give thee the Holy Ghoft, he will change and renew
X 2 thy
w
Ser.I J.
Chrift a-
bie and
willing to
give San«
edification.
Encouragements to pray
I 6. The
great im-
portance
of it to us.
thy heart , hec will fet thee at full libertie.
This he hath confirmed with an oath, and whatfoe
ver God hath lworn,he will perform it without all re
fervatioa (where he is faidto do a thing without an
oath, there may be a refervation left, therefore we ne-
ver find an oath to the old Covenant) but he hath fworn
to perform the new Covenant y and you know this is a
great part of the new Covenant, togive a new heart, to
make a man a new Creature , therefore, where the new
Covenant is made,there this is repeated in ler. 31. and
Heb. 8 . 7 will make a covenant with my people, and what is
that?/ will put my Law into their minds, andin their hearts I
mil write them^exzx. is,I wilf make them new Creatures.
Therefore, I fay, this is a matter of much ufeto
you, If you goc to Chrift, and labour to have this
done. My brethren, there is nothing left for us to be
affured, nor ^ny other experiment that we need have
that there is another life, that Idus Chrift hath done
thefe great things for us, and that the Gofpell is true, I
fay, there is nothing elfelcftfor us, no other experi-
ment in companion of this, that we fee we are made
new Creatures : This is all the miracles that we have $
nay , I dare be bold to fay more, It was the greateft
miracle that they had in that time, when all the mira-
cles were wrought.
And therefore you (hall find that Paul gives this as
the maine argument, among the reft, That they frail be
raifed againe at the lajl day , that they were in Chrift ,
that the Gofpell is reall andtrue. For,faithhe,W^4xv
received the Spirit: We have had the Spirit which is
t'leearneftjthe pledge,the annointing • you (ball find it
I every where icattcred in his Epiftks , the receiving
of
for SanElification.
of the Spirit is the maine ground that he builds on, as
in the a C^.1.23. fie hath ejlablifbed us together with
with you, and bath annointed us^ and fealed us, by giving
the Spirtt as an earnejl into our hearts : As if he fliould
fay, this is the Argument we have, that he fliould be
faved j not, for all the miracles fo much as this , that
we have received the Spirit • for that it is the true an-
nointing we feele it in our klves, that fealeth and con-
firmethus, we cannot doubt, having had experience
of fuch a mighty work in us 3 that is, the earned and the
pledge we have $ and therefore^, i.ip. He prayes
that they might fee theexceeding greatneffe of his power
working in thofe that believe 5 as if that would be a great
confirmation to them, if once they fliould find an ex-
periment of the greatneffe of his power : And [o^Phtl.
3.10. I care not for all the world, on this condition, that I
might know bim> and the vertue of his rejurreclion^ (that
\s) that I might know him by the power of his Spirit,
changing my heart, killing my fins, raifing me againc 5
and,in a word, making me a new Creature ,that I might
know this experiment 5 1 looke upon all the world as
drofTe and dung, as things not to be named. So, I fay,
feeing there is nothing elfe left incomparifon of this,
and when miracles were wrought, there was nothing
like this, that we might have this experiment in our
felves, we fliould goto God , and not give him over,
till the work be wrought in us,that we might be made
new Creatures \
That which keeps men off from religious courfes,
for the moft part is difcouragement, they think they
fhall not be able to go thorow it,when they heare tbey
muft be made new men in allthings,that there muft be
X 3 nothing
J2L
Ser.I I.
Difcou-
ragements
hinder
from reli-
gion.
Encouragements to pray
Why God
fuflters
luft store*
maine in
his Chil-
dren.
opened.
nothing that is old left, but all the old leaven muft be
purged our, it difcourageth men,*becaufe they thinke
they (hall never be able to reach it, whereas this is an
afiiirance to thee, that if you go about it, you (hall not
faile of your purpofe, but you (hall certainly bring it
to pafle, becaufc if you f eeke it at Gods hands, he can-
not deny you, only I told you, you muft pray.
It may be for this purpoie God will not healethcc al-
together, but fuffcr many lufts to grapple and to con-
tend with thee, that thou mayeft be taught to doe this
duty : and therefore we fhould learne togoe to Chrift,
we fhould feed on him every day, and by that meanes
w*c (hall be renewed, we (hall get new ftrengrh - other-
wife what is the meaning of that, In this mount he will
makeafeaft of fitted Wtnts y and of fat lings, of fat things
full of marrow, of Wines fined and purified? Efay 25.6.
The meaning is this 5 when you come to Christ
to renew your Communion and your Covenant with
him, which is done through Faith and Prayer, yon
draw nearer to him, and rhat ftrengthneth rhc fbufc, as
CWannah firengthned them in the wilderncfleyhatyou
live by it- for every day there growes new diftanccs
betweene Christ and us, we letgoeour hold, as
it were,in forne meafure,and begin to fall off from him
a little; therefore, every day we fhould renue this Co-
venant,efpccially when we come to the Sacramenr : As
Ionathan and D avid, they renuedthe Covenant of God a-
gaine that was between them,as if there were a new So-
lemnity of manage, if ic wereoftentobe renued, to
make the parties joyned more united : make no quefti-
on of it, we fhould renue our match with Chrift, wee
fhould come neercr to him, that we may ftrengthen
our
for SanBification.
3"
our foules, bccaule we recover our Communion with
him. For what is San&ification, but a drawing neare
to the L o r d i And then we draw neare when wee
renue our Communion., and our Covenant with him^
when the match is renewed between us- and if we doc
fo,we (hall go from him every day,as men refreshed at
a banquet, like men that have fed on fat things full of
marro \v, as men full of Wine. Be yon filled, net with
Wine y whexein is exctffejottt with the Spirit ; What is the
meaning of that dntithejis, but to fhevv that the Spirit is
like Wine, it ftrcngthens, and how receive we the Spi-
rit f Is there not the fame meanes of rcnuing of it from
day to day * Is not the lame meanes of rcnuing of it 3
as there is of receiving of it at the fir ft ? Didft not thou
get it firft by going to Chr ift,and lhalt not thou ftill re-
gaine and repaire thy ftrength by that meanes i I can-
not ftand to prefle this farther.
Secondly, in that they are put together thus, Iuftifr-
cation and Sandification; hence we fliould be ftirred
up to prize it, to let it at the fame rate as we doe Remif.
fion of finnes,bccaufe wc fee the Holy Ghofl doth fo.
For feeing this thing is promifed,fceing it is chofen out
among the great benefits we have by Chrifi, that we fhal
be renued, we fhould learne fo to judge of it,to fet it at
an high rate, in our conceits, to conforme our judge-
ment to the judgement of the Scriptures.
Every man would be content to be faved, but to be
made zNew Creature, men are fofarre from reckoning
it a priviledgc, that they reckon it a bondage : yon
would f aine be free from Hell, you would faine goe to
Heaven without fuch a neceffity put upon you ; this i^
the common falhion of men • but mark , the Holy
X 4 Ghoft
Serm. I,
opened.
Ffei.
Set San-
dification
3$ h ghin
oureflcem
as Iuftifi-
cation.
SanBification to be priced
The ex-
cellency
frfthe
new CttA*
tare*
i. Above
old Lufls
Ghoft puts this among the great bencfirs we have by
Chrift. You know the comming of the UMefsias,
how ic was magnified by the Iewes, what great things
they (hould have when Chrift fhould come. What
were thofe great things < One of the chicfe was , to
makcthemȣtvC^4/tfW,tofet them at liberty from
their fpirituall enemies , that they jhould be taught of
Godjbat they jlmld have his Law written in their hearts ,
and have their hearts circumcifed to love him, that they
fhould have new hearts and new fpirits given them 5 1
this is that great benefit that hath been fo much magni- 1
fied fo many yeares before the comming of Chrift, It
is that which the ^poftles, when they came to preach
the Gofpell, fet outas fo great a priviledge • learn we
to prize it, for certainly there is nothing in the world
fo precious as grace, whereby we are made new Crea-
tures. It is a true faying, becaufe indeed there is no
excellency that is like it, if you would re&ifieyour
judgements , and teach them to apprehend things as
they are ; therefore let us reafon with you a little for
that old man, thofe lufts that you prize fomuch, that
you will not part with, that youcherifh andnourifli in
your felves, and you are enemies to thofe that are ene-
mies totbem, I fay, confider wbatyoiftfoe, this old
man, is it not the fickneffe of the foule ? Is it not the
filth and the fouleneflTe of the fouler Is it not the
flavery and bondage of the foule i And the new
man , is it not the contrary < Doth it not excell it i
Therefore as much as health exceeds fickn: fTe,as much
as cleanneffe exceeds impurity, foulnes and filthineflc,
as much ss liberty exceeds flavery and bondage 5 fo
much and more doth the new man excell the old man.
Befides,
as much <ts ItiBification.
Befides, if you looke to other things , take all o-
chcr things which the world hath , all the profits ,
ail the pleafures j all the learning and knowledge
whatfoever it is , that in the world is precious , yet
to be made a new Creature, goes beyond all,becaufe,in-
decd, it puts you into the fame condition that Adam
had in innocency : you will fay, to be made like Adam
againe, to be reftorcd to that happineflc 3 it is beyond all
that the world can afford: N o w to be made a new Crea-
ture, it puts you into that eftatc.
But, you will fay, that is not fo, Adam was in Para-
dife, he had outward contentments in abundance, but
to be made a new Creature is not fo.
It is true, there were two conditions that Adam had-
one was his outward condition, being placed in Para-
di(e, the other washishappinefle, tobcaito«> Crea-
ture : this was incomparably beyond the other, as we
flialleafily make thatplaine to you. Put cafe there
were a man that had fairc Palaces , and Gardens, and
Orchards, and all things that his heart could defire to
have, but all this while he hath not health 5 would he
regard this? On the other fide; fuppofe he had
health, put him into a Cottage , if he have ftrength ■
would he not beare it well enough i That is our cafe.
When Adam had all that, when he had loft Gods I-
mage, when he had loft being a new Creature, he was
like a man that was fallen into a great ficknefle, he was
fallen into terrour and horrour of confeience, what
good could all that do ? A man that is out of Para,
dife, that lives as we do among men, that hath Gods
Image renewed on him( which he loft) that is, made a
' new Creature Jbt is happy, when Adam was roiferable.
\ Let
3'3
Ser.II,
a. Above
all world-
ly excel-
lencies.
06je&.
Anfw.
Two con-
ations of
Grace the
health of
the foule.
V4_
Sbr. I,
Santtification to be priced
Grace s
Mans pro-
per excel
lency.
0b\eB.
Let us confider a little , What was it, thinke you 3 that
made ^Adam happy in Paradife i Was it the being in
a Garden full of plcafant things '. No, it was not tbar,
but his Communion with God that made him happy.
Therefore you fee wherein his mifery confifted, it
confided not in the lofle of Paradife, for there hee
was (till, hee had all that he had before for outward
things, but hee felt fliame and horrour of Confidence,
hee tele inward trouble and anguifhof fpirit, when
he heard the voyce of God walking in the Garden :
therefore it (lands not in that, but to be made a New
Creature, is to bee put into the inward condition thai
^Adam was in, and therefore you have reafon to feck-
it. If any thing in the world bee worth the feel
it is this, to bee made a New Creature. Ail other
things are not the proper excellency of a man, you
know the Angels and the Saints want them, boo the
beads enjoy them, but the excellency of man is tq
bee made according to the fir ft Rule, tobeefquared
according to the Image of God, after which hee was
firfl created, and hee is never well till hee come to
that. As no Creature is well till it have that excellen-
cy belonging to thekindeof it: this is an excellency
peculiar to man, therefore feckehappinefieasloogas
you will in other things, you (hall never finde it, but in
being made New Creatures, in having Gods Image
repai: e J,in being (an&ified in body,and foule, and Spi-
rit, this puts you into an happy condition.
But, you will fay, thefe are but Notions,im3ginary
AfTertions, we f cele not fuch things,give me that man
chat hath the fenfe of this,that feeles more fwectmcfleio
this, than Adam did in all his outward Paradife which
he had f To
!
as much m Iuftification.
To this wee Anfwer :
Firft, that there is a fenfe of it, though fpirituall
grace bee a thing thatisnotexpofed to the fenfes, yet
there is as true and as quicke a fenfe, as there is of
outward and corporall delights ; becaufe, when you
arc made New Creatures, you have a new life, and
that hath new fenfes in ir- 3 It hath a #fte, hunger
and thirft, it hath as quicke a fighr, it hath every
thing that the other hath- you know, the apprehen*
fion of all the comforts wee have, is not that which
ftands in the outward fenfes, that is not worthy the
name,but the apprehenfion that the will and undcrftan.
ding hath of things- it is every mans minde, that
makes a man to live happy or miferable, that is, his
apprehenfion of things, when thou liveft anew life 5
and thy apprehenfion is altered and changed , rhou
haft as qaicke a fenfe of thafe fpirituall priviledge^
in C h r i s t, ef peace of Confidence, of joy in the Ho.
ly Ghoft y of all the benefits that rife from his Paffion 5
thou wilt have as quickea fenfe, as ever thou hadft of
outward delights.
Againe, if thou wouldeft have fuch a fenfe, kt me
fay this to thee, the time is not yet come thou (halt
have it, and have it in aboundance, but as yet (as it is
faid) Wearethefinnesof Ged^hut it appear es not what we
tyallbe .• It is true on both fi Jes,thofc worldly men that
brag fo much of their prefent fenfe thar they have, and
that others want, it appearesnotyetwhatcuherfhall
bee, but you are mingled together, and there is one
common condition to all , becaufe this is the time
of try all Marke the wife General!, hce doth not like
of a Souldier atthefirft, but when he hath tried him,
and
Ser. I.
I
The new
life hath
new fen-
fcs.
The ap-
prehenfi-
on makes
happy or
miferable.
2
The Irate
of Gods
children
hid.
i Iob.$. *
Santlijication to be priced
EctleJ.
and hath differed both to run out their courie, the vali.
ant man, and thofe that are cowards 5 when their
courfe is finifhed, and when thebattell js done, that is
the time of conferring of honours. The wife Matter
doth not reward his fervants at the firfl: , but he lets
them alone, the good fervant and the bad, till their
time be out, till the time of their wages come, that is
the time when he makes the difference. So doth the
Lord, for this time the battell u not to thefirong, that is,
men have not their reward here for the prcfent time.
Even as it is upon the Stage , but are let alone till they
have a^ed their part, there is no alteration , but when
they come off from the Stage, that is the time when
the one is commended, and the other is difcommen.
dcd. So it is with theSonnes of God, and the fonnes
of men, God lets you both alone for the time, till you
be gone off the Stage, that is the time that you muft
look for the difference $ therefore be not prepoftcrous
in your expe&ation, be not difcouraged, becaufeyou
have not fuch outward contentments, becaufeyou are
not above, but below, for the prefent life, the time is
not yet come$ for God doth not yet rule the wor!d,as
he will do | he hath, as it were,lcft the world to be ru-
led by others, he hath left men to rule: now errour
comes from the face of the Ruler, ( as the Wife-man
faith) that is, there is that obliquity in the hearts of
men, thofe that are in place of government generally,
That Servants ride on borfe.back, and Princes and Wife-
men goe as Servants on foot. The reafon is,becaufc men
rule the world 5 For errour (faith Salomon) is from the
face of the Ruler. But now when God fhall take all the
govcrnement into his own hands , when he fhall be
abfolute
as much as Iaftification.
abfolute King in the exercife of his dominion, then he
will fetall ftraight, and not before; then (ervants (hall
go on foot, and Princes and Wife- men (hall ride on
Horfe-baclq therefore cxpe<5t not thou ityer, the time
is not yet come that thou fhouldeft be on horfeb3ck,
thou mufl be content to go on foot yet. And there.
fore,though you have not the prefent fenfe, go on not-
withftanding,holdoutthyexp?<5tetionawhile,though
it appeare not yet what thou (halt be, yet it will come
when thou (halt have the (enfe of it in abundance.
Thirdly and laftly, though thou have it not fully,
rhough the time be deferred till the day of the decla-
ration of the wrath of God on the one hand, and of
his favour to the Saicnson the other, yet by being new
Creatures , you fliall have outward comforts in great a-
bundance , you (hall not fare the worfe, but much the
better for it; forthepromifeisfurctothofe thatfearc
the Lord : To humility and the fexre of God, to them us
ft mi fed riches , and ] honour ■, and life: And God pcr-
formes it in this life,though the full harveft be kept for
afterwards: though you have but the firft fruits of the
reward, as well as you have but the firft fruits of the
Spirit* yet, in this life , as you walk more perfe&ly
with him, fo he will with you ; and the lcfie you walk
with him, the leffe he will walk with you, (that is J fuch
an evenneffe you fliall find in the wayes of God to
you, fuch a meafure of j udgement and mercy, as there
is evenneffe or uncleanneffe of your hearts , as there is
lo much new, or fo much old. Let us labour to make
our wayes more per I eft, and we (hall bemoreperieft
in our outward eftate, we fliall be better in our wealth,
we (hall be bleffed better in our name, thou (halt be
mores
P7
Ser.IJ
Men fare
not the
Worfe in-
outward
things for
holineflc.
PfO.12.4,
Ser.H.
hflificatim not to bee claimed
Kfi3-
Take heed
of chal-
lenging
Iuftificati-
onwiih-
out San-
ftification,
Iudgment
\ of the
1 Gofpell.
more chccrcfull in thy Spirit, thoufhaltbebleffedin
thy Wife and in thy Children, at thy going out, and at
thy commlng in, in every thing : fo that the prefent wa-
ges that you (hall have, fet afide that which is deferred
tor the future, it is exceeding large to the New Crea-
ture -, there is comtort enough in the thing, .holincffe
is reward enough to it felf e,if you (hould nave no more.
If a man bee in ftrength and health, whatif you put
him into a Cottage, what if heebeputintoprifon?
Hee can beare it well enough: if there were no more
but to be made a New Creature^ were enough to make
your hearts to defire that condition, but befides that,
it brings outward comforts in abundance 5 or, if you
have not abundance, it will make a little inftead to you
of agreatdeale.
So much for this, becaufc I have other things to de-
liver.
Thirdly, are they infeparable r Then take heed
of challenging the one without the other 5 doc not
th inke that you are in Chrift, if you finde notthei\ta*
Creature : And this Do&rine is of much moment, for
this is that, that we (hall all be tried by at the laft day,
and it is that peremptory Sentence that can never be re-
voked,becaufe it is the Sentence of the Gofpell, therfore
you muft know this, that all the judgements that are
pronounced in the Gofpell, they are without all refer-
vation, there is no more revoking of them, therefore
Paul faith, Rom. 1.16. Hee Jha/l judge the fecrets of
mens hearts according to my GefpB: So that you muft
know that the Gofpell hath a judgement, and a terrible
judgement as well as the Law. (There is a judging by
the Law, that is,) men that -have lived without the
knowing
without IuHification.
knowing of Chrift, they (hall be judged by the Law
but when we come to Chrift, to live under the Gof-
I pell, (as we all do) we fliall be judged by theGofpell-
1 What is that i Thofe that receive not Chrift fliall be
damned: that is one part of the Gofpell you know-
therefore you fee that there is a judgement there $ He
that beleeves jhall be favedfiut he that beleeves not fid he
damned.Wcl^s it is true concerningthe point of Iufli-
fication 3 he that beleeves not and takes not Chrift,(hall
be damned for it : So it is as true in the point of San&i-
fication 3 he that is not a New Creature, he that is not borne
again,he fhallnot enter into the kingdomeof Godjoh.$. 3.
There is a peremptory judgement : therefore confider
with thy felfe, when thou commeft to dye, what thou
wilt fay then, Satan will then come and lay thy fins to
thy charge, thou muft then thinke what thou haft to
anfwer, thou haft nothing to fay but I am in Chrift :
well, but how doft thou prove that, he will aske thee
that queftion, Art thou a New Creature ? If thou doe
finde that thou art not a New Creature, thou art not in
Christ, and thou needed not a new condemna-
tion, but thou art condemned already. For Chrift
found all the world in aftateof condemnation, and
if thou be not in him, thou art in the fame eftatq,: and
therefore if thou fhould but hearethefe words, if we
ffiould bee filenr, and fhould but reade thefe words,
Whofoeveris in Chrift, let him be a New Creature : it may
make a man tremble,and look about him, and confider
hiscftate,and take heed of dif-joyning thefe things that
the Lord hath joyned together : if being in Chrift,
and being a New Creature be infcparable.thinke not that
thou canft take Chrift divided.that thou canft take him
halfe,
Ser.II
/<?&.$. i8,
,310
h/lification not to bee claimed
3/^.3.8.
i
I Difference
J between
a tempo-
rary* and
true belec-
ver.
halfe, and leave the other part,that thou canft take him
as a Saviour ,and not take him as a Prophet,and a King •
thinkc not to have luftification, and to want Sandifi.
cation : and therefore, you fee, when the Gofpell
was preached,this was the maine thing that was urged,
CWark. 6.13. when the feventy were fent out (faith
the Text) this was their preaching, it fets downe the
fumme, that men fliould amend their lives. When
Chrifthimfelfe was to preach, CM At. 4. 17. this was
the furame of his Do&rine, Ctmend jour lives, for the
Kingdom* of Heaven is at hand. Paul, when he would
tell them what was the fumme of his preaching, ABs
20. 21. faith he, We goe about peaching, witnepngto
lewes and Grecians repentance towards Cod, and faith to-
wards chrift. So that this Repentance that -makes a I
man a New Creature, it was prefled as a thing of abfo-
lute neceffity, as well as the taking of Chrift. You
know, when John Baptifi came, what he called for,
Fruits worthy of amendment of life. Deceive not your
felves, apply not the promifes of the GofpelJ, except
you finde this Symptome of being in Chrift, that you
arc made New Creatures.
Tfiis diftinguifheth betwecne a Temporary belcc
ver, and another $ both goe thus farre, both have
an inflrion into the R>oot,but the Temporary bclecvcr
partakes not of the fatneffe of the Root, he receives not
life from the Root: It may be thou haft taken Chrift
in thy fenfe, but haft thou tafted of the fatnefle of the
Root, haft thou drawne life from him, art thou made
a New Creature, as a graft that is put into a new ftockc :
when we are engrafted into Chrift, there is an invcrfi-
on of the order, there the ftocke changeth the graft-
in
Without SanEiification.
in the other, the graft changeth the ftocke into its Na-
ture. Againe, when thou takeft Chrift without this, it
is as putting floncs one upon another, when there is no-
thing to cement them, and to glew them together .
whofoever is in Chrift, is built upon him, as upon the
corncr-ftonc $ now an Hypocrite may be built on him,
as well as a true profeffour ; but here is the difference,
they are living ftoncs,their Nature is altred,they differ
as much from themfclves what they were bef orc,as li-
ving things differ from dead ft ones ; foit may be thou
haft had anadhefiontothebodyof Chrift, thou haft
ftucke to it, as it were ; but, if thou be a true member,
then thou art knit to it by ligaments and finewes, thou
haft communion with the head, there is an influence of
bloud and fpirits into thee : therf ore confider that with
thy felfe • it may be, thou liveft inthe Church, and art
fuch a member of it,as a glaffe-cye is of the body : but
haft thou communion with the head, art thou made a
New Creature by being in Chrift i Is thy heart chan-
ged and fan&ified by being in him * If itbefo. then
conclude, thou art in Chrift For, if 4 man be in chrift l
be is a New Creature. Examine thy felfe in this, deceive
not thy felfe, to whomfocver he is made Righteoufnefe 9
bee u made SdnStification. Itisimpofliblctheyfhould
be dif-joyned, fas I told you in the morning J his
bloud hath not oncly a vertwc to cleanfe thee from
the guilt of thy finnes ; but a power tofurgethj confei-
erne from detd works fefervetbe living Lord^ebg.i^.
And whercfocver it is a plaiftcr to cover thy fins, it
doth likewife hcale and cure them: therefore thinkc
not that thou art in Chrift, except thou findc this to
be thy condition.
Y Yea,
i
if
Serm.II.
Signes of aNew Creature.
Anfa
Signes of
a New
Creature
I
A Senfe of
it.
Yea, but you will fay, Is there luch a condition in the
world i Who is it that finds himielfe luch a New Crea-
ture? This I find, that my old lufts rcturne.the fame in-
clinations I had, I find them .(till, and this experiment I
of being all new, that all old things arc paffed away, I
have nor yet had 5 what (hall we fay to this f
We will anfwer it very briefly ;
Though thou haft it not already, yet thou mull: not
be difcouraged, thou muftjiot fay, there is nothing
done, becaufe all is not done: for motions arc denomi-
nated from the tcrmes they tend to, not from that they |
are abeady : when a thing is a little white, though it be
not perfe&ly white,we fay , it is white : when the Lord
begins new qualities, if it be in ficicerity,it is properly
faid to be a New Creature, forintimcit willcome to
that, that will be the iilue of it: therefore tfrat which
(lands you in hand, istoconfider, whether you be fo
or no • for indeed it is a difficult thing to difcerne, and
needfuli for you to confider it: therefore I will briefly
(hew you how you (hall difcerne ir.
Ficft v you muft kflow you (hall have a prcfent
Seafe of it, you (hall feeleitinyourfelvcs, you (hall
know that fuch a change is wrought in you : for this
is the difference betweene the Soule of a Man, and
the foule of a Beaft 5 a Beaft cannot jeturne upon
his adion, to know whether hee have done fuch a
thing or no, but the foule of a Man is able to doe ic.
it is capable of reflect a&s, as we fay, itcanrecoile
and returne upon it felfe , and can confider what is
| done with it: therefore examine thy felfe by this,thou
t mayeft know, whether fuch a change bee wrought in
thy heart or no. See it in other things, thoucanft
tell
SignesofaNew (feature.
M
SfiR.IJ.
tell what thou delighted in, thou canfttcU what thine
inclination is* for a mans inclination is of a quicke
fenfe, it puts him forwards it carries him to that which
hee defires : therefore thou mayeft fee the fcope of
this, thou mayeft deceive another, thou canft not de-
ceive thine owne hearr,efpecially in judging this, whe-
ther thou bee a New Creature. If thou judge ftri&Jy
of thy felfe, if thou have a right rule to examine it by,
the prefent fenfe of it may be an aflurance that thou art
made a New Creature : for to be a New Creature is no-
thing clfe, but to be turned up- fide downe 5 whcn a man
changeth his courfe (as it were, from Eaft to Weft)
when he fayles to a quite contrary point of theCom-
paffe, whep the Rudder of his life is turned: therefore
Paul faith, he came to preachy tnrne men from darke-
ned to light, from the power of Satan to Cod : Therefore ' ***•»?•»••
there is a contrary courfe,it is a turning, it is true,if the
New Creature were but a buckling^but a bowing of the
courfe, it would bee hardly difcerhed, but when it is
from contrary to contrary, fuch a thing is eafily found.
I know fuchathingas I h^ed,now I loveit,I know
fuch a duty that was tedious,now it is dclightfull $ f uch
a thing I could not do,now I can perform it - y gee tho-
row all the parts of thy life, thou mayeft have a prefent
fenfe.
Wonder not at this Do&r ine, for if it were not thu^ ,
no man could have aflurance at the fir ft conversion of j
his heart to God, if it were not that you might judge j
your fclvcs by a prefent fence you have, by that altera- :
don, by that re fle ft aft of thefouk; for whenlfay^
fenfe, I jaieane that inclination of thy foule; If wet \
could not judge ourfelvesbythat, nomanathis£rJ!i
Y 2 comming
}M
Serm.H.
Sixties ofaNcw Creature.
Men may
know
their ilate
at their
firft con-
vcrnon.
2*
The Vni
verfalit
of k.
comming to Chrift could judge of himfelfe,till he had
flayed (omctimc; and then at what time (hall we fet li-
mits,(hall we flay at a day,or a week or at a moneth.oi
a yeare ,pr feven y eares : therfore a man may have aflu-
rance from the inclination of his foule,; that there is a
change in him J or clfe we (hould never be able to com-
fort men in an exigent : For, except they had had try.
all, except they had a long time to live, except they
might come toconverfc,and be put upon it by tempta
tion and tryall, no man could comfort himfelfe : ther-
forc that is one thing to try it r you (hall finde a change
wrought,you (hall find the inclination of the Souk tur-
ned another way i Goe thorowall the particulars,iook
thorow the whole re&itudc of the Xfcnage of God, ex-
prefled in all the graces of that whole line, and looke
to your heart what it was before, and thou (halt finde
in every thing an alteration, that is one thing to Judge
it by.
a l >\ you (hall judge fomething by the univerfality of
it • Whenever is in ChriH is a New Creature : The mea-
ning is nor, that the fubftancc of a man is changed, but
the order and frame of his foule is altred, there are the
fame firings, as it were, but there is anew tune put to
them- there is the fame foule, the fame faculties, but
there is a new order there. Mark, as it is in all things
that confift itvordcr,there youmuft have the wholc,or
none at all, the harmony that hath not every firing fet
aright, in (ome meafurc, it is no harmony, but the har-
mony is diflblved. Beauty that confifts in a conformity
of all the parts,except there be a concurrence of all,the
beauty is diflblved, it is nothing ; fo in all thingselfc :
therefore confidcr with tby {clfe, art thou made all
new?
Signes of a New Qreaturc.
new i For thou muft know that God workcs not by
halves- no man ever had an heart halfe new and old ;
in enc worke of Redemption and Re-creating, and re-
pairing of mankinde, there is not a work of the Lord
but it is perfed. It is true, it is not ripe yet, there is
a time for the maturity of it, it (hall grow to full
ripeneffc; but yet the Lor d lookes on it, and it
muft bee very good, that is, there muft bee all of it:
therfore confider with thy felfc, Art thou all new r
Is there not fome exempted place in thy heart and life
that is yet old, as old as it was i If there be, certainly
thou art not yet made a New Creature.
Take Tufa for example, you (hali finde this, he had
old ft ill, his covetoufneflc yet remained in him, that
was not renucd: thence it was, thatinthePaffeover,
there was f uch a ftrait charge, that all the leaven (hould
be purged out 5 you fee how it is repeated, not a jot of
leaven (hall be left. So faith the Apoftle, all muft be
new and unleavened, teaufi Chrifi enr Fafliwtr is $ffc*
red fern*.
But the naturall man will fay, this is impoffible 5 for
then we (hall have no (in f
My brethren that is not the meaning of it •, the mea-
ning is, that thou muft be purged from all the old lea-
ven, that is, thou muft allow none, thou muft ft rive a-
gainft all, thou muft hate all, thou muft doe thy beft to
cleanfe it out,and not fuffer any to be there willingly,as
to take poffeflion in thy heart$it may bcthereas a thcefc,
(as it were,as a Creeper in) but otherwife it is not to be
there : therefore confider that, Let them looke to this
that thinke ftoppage is payment, that take liberty in |
fome things, and thinke to recompenccitbyamore
& Y * ftrift
J1L
Si r.I J.
t C*>W
ob)elt.
Striving J
agaiuft all
Onnc
$i6
Signes ofaNew Creature.
Serm.H,
ftrift care in other things: for when a man comes to
this, to fupcrerrogare in fomethings, and tobcncgli-
gent in others, it is an evill figne, it is a fignc thou air
not a New Creature, for then all would be new ; I fay,
it is an ill figne, that there is no lite there, it is a figne,
that all thas thou docft otherwife is but counterfeit:
therefore it is worth your oblervation, that when any
man ferves the Lord, when hee doth it not with his
whole hearr,it is reckoned as counterfeit^ there be but
one old place in the hcart,if there be but one old luft li-
ving there,God takes all as fained,/*^ .10. 7ou didnot
turne to me with pur whole heart, but fainedly : As if
he fliould fay, If it be not done with the whole heart,
it is fained, it is a figne there is no life there, if a man
abound in duties never fo much- let him be excellent
in prayer, excellent in almes-deeds, in doingjuftice,
let him come to Church, let him doe what he will, if
there be any thing old, yet it is a figne he wants life,for
where there is lite, there is augmentation of parts • a
man that is living encreafcth in all. If thou find fome
part of thy foule, of thy life,to be augmented, and not
the reft, thou art dead, a dead thing may be capable of
it, you may encreafe one part of wheat, or of filver,or
gold, but the other part continues as it was, but all en-
creafe in living Creatures, it is a generall encreafe,there
is nothing ftands ataftay $ if thoufindearefervatidn
in fome things wherein thou takeft liberty, andftan-
deft at a ftay, thou art not yet a New Creature.
Thirdly, thou {halt know, if thou be new by this,
thou lookeft upon every thing with a new eye, every
thing is prefentedto thee in a new manner ; this I take
from this very Chapter,the Apoftle faith, We know no
■»'. 1.
Signes of a New Creature.
V-7
man after the pjh ^therefore whofiever is in Chrijl let him \
be a New Creature : As if he fhould fay, I am a New
Creature, or elfe I could not be in Chrift • as I,fo every
man elfc mult be: for that inftance he gives of living
to the Lord, of being a New Creature y he knew no man
after the flcfti. Looke to thy felfe in this, doft thou
looke upon every thing in the world with a new eye,
(chat h) upon all the particulars ; thou looked upon fin
in another fafhion than thou didft before, thoufeeft
more in it, than ever thou didft i Thou looked upon
fpiricuall grace ih another manner, thou feeft more ex
cellency in it, than thou diddeft 5 thou lookeft upon |
the world in another manner, than when thou didft '
magnifie it, and the things of it, the d gnity, the ho-
nour and the wealth ; thou art not able to fay as Paul :
They areas droffe,as a withering flower : thou lookeft
upon good and ill men after another manner, a vile
perfon will bee defpiied in thine eyes, lethimhaveall
outward excellcncics,and he that feares the Lord,thou
wilt honour him, let him be never io bale: thou loo.
keft on thy felfe after another manner, thoudoeftno
more behold thy felfe as thou didft, to thinke thy felfe
perfe&ed, by adding to thy outward condition, to thy
outward comforts. and conyeniertcies, though that be
a thing that isnottobedefpifed, yet a mans fdfelyes
not in that, but himfelfe is the inward man, the Rege-
nerate man ; thou wile not care to have thy out ward
man periflb, thou wilt not care what loftr thou be in J
any thing elfe, thou wilt reckon that thy felfe, there- j
fore thou wilt deny tho(ethings 5 becaufe thou reckol
neft not them thy felfe 3 for it is impoflible that a man \
fhould deny that which is himfelfe, but thy judgement i
Y 4 is
;z8
Suit. II*
Signet of a New Creature.
*+-+•
Faculties
known by
the obje&s.
is alcred, thoulookeft with another eye upon another
felfe, than thou didft before, and therefore thou deni-
ed that which before thou tookeft for thy felfe, and
nouriflied'ft for thy felfe. Now a man looks upon Go J
with another eye,now he Tees his beauty , and his excel-
lency,he fees there is norhing in the world to be defi red
in comparifon of him 5 before he was (hie of him, and
ran away from him, as Adam did. Ic is the ftate ot eve-
ry carnall man,he prefents God terrible,he hath no de-
light in God, he lookes upon him, as upon a Indgc, as
oae he ferves of ncceflity- but I fay then,you will know
the Lord,/*r. 3 1 . when you are taught of mzjhen you
(battfaow the Lord-, when you are made New Creatures,
then yott [hall know me, that is, you (hall fee me in ano-
ther fafliion than ever you did, you (hall looke on me
with another eye, you (hall know me then, as to love
me, to defire mce, to long after nothing fo much as
Communion with me. I might runnethorovv more
inftances, but the time calls mec away. Thou wilt
look upon every thing with another eye, they will be
prcfemed with another (hape, for there will be a new
Heaven and anew Earth tothee,I fay,all will be new to
thee: for mark the newncfle of any fenfe, or of any fa-
culty, when itis renewed by any infufed quality, it is
not fo much difcerned by it felfe, as by the obje# ; as,
if a man have a new rafte, and anew favour,a new tafte
in health, how fliall he know it i Give him meat and
drinke,and what you wiH,k»all the objefts of the tafte,
you fliall finde anewrcli(b.
So if you w ould know of your hearf,if it be new,go
to the objc<Jts that thy heart is converfant about, lie
if thou looked upon them in another fafliion, if thou
have
-
Signes of a New Creature.
3*9 (
have a new tafte, and a new rclifh in thee : for if there
bee a new heart in thee, thou mayeft fee it outward- j
ly 5 thou wilt fay as Saint Paul faid, I know no man, \
or any thing after the flefb , after the outward con- 1
dition 5 this note will try it, if you apply it to your *
felves, after once the change is wrought ? that you j
are made New Creatures , there is nothing that is j
prefented to you after the fame manner as it was, eve- j
ry thing is changed with you, as if you were brought
into a new world, you will fee them to be other things
than you did before $ butlcannotftandtoprefle this
further,
Againc, if you would know whether this be in you
or no, then confider, whether your workes be akred :
for wee hav^ a rule in Philofophy, and a true one, and
we will apply it here; i^s athingis in king, fo it i*
in nothing: If there be a new difpofitioninthee, if
there be another Nature, there will be-a new kindc of
work j for all things in the world worke according ro
their being, and there is nothing that hath an effence
and a being,but the operations and ads of it are futable
to it ; therefore, if thou wouldeft know,looke to what
thou doeftj It is not therefore thy good purpofes or I
thy good meanings, but thy doing: therefore examine
thy felfe, haft thou left any oldcourfes? Haft-hou*
given over thy drinking 5 thy gaming^thy finofunclcan-
nefil*,thy breaking of the Sabbath i Wilt thou fay that i
thou haft anew heart,and yet keepeft thy old company j
(till < That thou haft a new heart,and yet ufeft thy old
fpeeches ftill? That thou haft a new heart, and yet
ploddeft in the fame old tra& that thou didft t Look
what thou waft wont to doe, thou doeftftillj thou
waft
Ser.1T
New
woikes.
Sbr.IL
Slgnes of aNew Creature.
z Cor. 4.
M.
waft wont to fpend the Sabbath thus and thus, and
thoudoeft fo ftill; thou waft wont to negleft prayer,
to performe it in a remifie manner; thou waft wont
to bee a negligent hearer, without recalling it 3 and
working it upon thine owne heart, without growing
in knowledge, and thou art f o ftill • thou waft wont to
have fecret by- wayes, that thy heart knowes were nor
gbod, and thou holdeft them ftill : wilt thou fay thou
art a New Creature ? It is impoflible. If we bee New
Creatures, there will be an alteration certainly in our
lives : And therefore to you that fay, I purpofe to do
better, and I intend it, 'my meaning is good, I fay, to
you the Kingdom of Godjlands not wword> and in pur-
pofe, and in meaning, but in power. Thou art made a
New Creature \ that is, the inward frame of thy heart
is altred, and, if that bee altered, there is an ability
followes it , that inables thee to doe the duties of
new obedience, and to abftaine from the contrary :
therefore examine thy (elfe by thy adtions, and fay not
now, though Idocnotliveftri&lyandprecifely, for
(hew, as others doe, yet I doe as much in fubftancejfor
if thou be a New Creature,xkou wilt be as much in (hew
too, the operation and ad ion will follow^if the in- fide
be ckm?,Mat.23. the out-fide will be fo, though it be
true, we oft finde the out- fide cleane, when the in-fide
is nor.
Therefore, it is no ftrange markc that I give,that ex-
amining your felvcs by the out-fide fhould be a meanes
to know if you be New Creatures ; for, though we can.
not fay that becaufe the our- fiJeis good, the in-fide is
fo too- yet we may conclude, it the out- fide be not
good, certainely thou art not a New Creature yet.
Therefore
Signes of a JS[ew Creature.
\J} 1 _
Therefore, lee none fay they have a good intention, j Ser.II.
although' their workes be bad. For although this be
not a good affirmative Argument, if theout^fidebe
good, the in- fide willbefoalfo; yet it is a good Ne-
gative Argument, if the out-fide be not cleane, the in-^
fide cannot be cleane;: As in ler. 3. 4, 5. will you not
from this time crie unto me ;, thou art my father, and the
guide of my youth ? &c. All this is well fpoken. But
behold, thou haft fpoken and done evill things <u thou
couldeft. So that good profeflions will not ferve
the turne when wc doe evill ; God judgeth ■
not by our intentions, but accor-
ding to our workes.
THE
Ser.UI.
TEIIRD SERMON VPON
THE NEW CREATVRE.
k New
Creature *
what.
a Cor. j. 17.
Tlxrefore if a man be in Qirift y let him bee a
New Creature.
Vr bufineffe now fhallbetoflicwwhata
New Creature is, and co apply it as we
goe along, that you may know upon
good grounds whether you bee New
Creatures or no, that fo you may have
comfort if yoube,or elfc that you may feeke it, if you
be not.
To be a New Creature is nothing elfe but to hate a
heart new moulded by the infufion of a new quality of
grace, and by the deftru&ion of the old. There arc
three things to be marked :
Firft, the heart muft be new moulded.
Secondly, it muft be done by the infufion of anew
quality.
And thirdly, there muft be a mortification of the
old man. Let us goe thorow thefe three diftin&ly, and
apply them as we goc.
Firft,
A !>{ew Creature, H>bat.
t
Firft, the heart muft bee new moulded, orcaftinto
a new frame. You may fee this by comparing it with
the old man, we (hall know the one by the other : you
(hall finde that when Adam's nature was corrupted,
there was a difordcr in all the faculties. As for exam-
ple, in the Ruinc of aPalacc, there are the materials
left ftilljonly the order is taken away • fo in rhe cor-
ruption of nature, there are the fame naturall operati-
ons, but all is disordered and turned up- fide downe-
thus was the confufion of man after the fall. But the
New Creature doth worke the contrary, itfetsupthe
houfe againe, and reftores us unto our firft cftate in
Adam. When a man is made a New Creature , his foule
is put in joynt againe^ fo that the face of every facul-
ty lookes towards God, whereas before it looked to-
wards the world, fin and hell, the foule is quite altered,
as a man that turnes his face from Eaft to Weft,wherc-
as a man had before his back, now he hath his face tur-
ned to heaven; therefore it iscalled Turning to the Lord.
Obferve here two things :
Firft, when wee fay r you muftbeecaftimoanew
frame, it is not enough to have the a&ions of the foule
changed, but the whole bent of the foule.
In a regenerate man,the turning of the anions is no-
thing, for even vvhea he doth that which is cvill, the
bent or poficureof his foule ftands to God, although
it be tranfporred todocevili, and it is true on the other
fide, although an evill man doth good a&ions, yet
the bent of his foule lookes another way, for therein
ftands the alteration of the New Creature, even in
the bent of the faculties, which is to turnc us fiom Sa-
tan unto God*
AriHotle
Ser. J
A New Qreature, T»bat,
gBft
How 'this
alteration
of the in-
clination
may bee
' knowne.
Anftotle hath an obfervation, It is one thing, faith
he, to doe an Aft of Art, and another thing to doe it
like an Artift. It is one thing to doe an Ad of mufike,
and another thing to doe it <4rf //Mike: If one doth a
thing,and have no Art in the doing of it,hcdeferves no
commendation ; fo there is a great difference betweene
doing any of goodnefle, and having the a&ions of the
Soule well habited; for when you only doe the ad
without the bent of your foules, that way, Go d re-
gards it not at your hands, but whenthe inward frame
of the heart is fet right, whereas it was contrary be-
fore, it is a figne of a New Creature ; Apply this to
your felves.
But how (hall wee know whether the frame of our
foules be thus altered or no i
You (hall know it by this : If there be fuch an altera-
tion of the inward faculties, you (hall find your felves
ready to every good work. When a man hath no na-
turall inclination unto goodneffe 3 without forcinghim-
felfe, it doth undoe the adion • but when a mans heart
is fan&ificd and made new, hee prefently falls upon
good workes, Be is ready to every good worke y for every
good worke, and ftands ready for it 5 he doth what he
doth readily,wi,hout much adoe; for when the heart is
changed in a man that is a new Creature,he is like a Con-
duit,do but turn the cock,and there needs no forcing of
the water out; fo when a man is become a new Creatwe,
he is ready to every good worke (like a good wife that
is ready to bring forth fruits unto her husband; where
as before he brought forth fruit unto fin and death.
Againe, you (hall finde that you doe good things
with facility and delight, and that is a figne that thy
heart
A New Creature, •frbat*
heart is turned another way. It is the property of a
good man to delight in the Lord his G^and what he de-
lights in,he makes his own,what he doth,hc doth with
facility;^ Commandcments are not burtherforne to him,
the yok of Chri(l is eafic : therefore, if thou art new,
thou art eafi: in thy obedience, whereas another man
that hath no fqch change wrought in him,doth delight
in nothing but to doe e viil ,to doe well he hath no plea-
fure , Gods Commandemems are burthenforne to
him 5 there fore the Lawes of God are too ftrait for
him, that he cannot march in them,as David could not
marching///; Armour, for it was too heavy for him.
A man that is a New Creature doth things with facility
and delighr.
Bur this is not all* if thy foule be f afhioned andcaft
into a new mould, thou wilt not only do? good things
readily, but well and handfomely (to ufc our com-
mon terme) when as other men bungle at good works,
and know not how to turn their hand unto themiThey
doe them indeed, butasthe Wifeman faith, ^0.26.7.
^As the Ugs of the Ume are not equally fo is a Parable in.
a fooles mouth .- VV hen they come to do any good ani-
ons, it is like aParabkin a fooles mouth, the Para-
ble is not fit for his mouth • as when aman hathone
legge longer than another,he is lame ;fo a Parable in a
fooles mouth is not equall to his raouth,thc aftion rr ay
be good, yet hee doth it but lamely, it h beyond his
reacb,he doth not doe a&ions as he fhould,but an holy
man doth them as a workeman, I fpcake not of doing
them before men, but before God, who judgethrigh
teoufly, when he comes to performe an holy duty 5 he
doth it as it is meet, hee prayes fervently, andconfe-
crates
JV)J
S£r.I[T
Ji 6 -
Sbr.1I.
A New Creature, 'tobat.
*. This
change is
in his
tthole
Conycifa.
lion.
crates himfdfe unto the Lord with delight, He Jhewes
mere j with cbterefultnfe,znde\c:y grace hath his pecu-
liar property, wherein the goodneffc of it confifts 5 as
Faith, Love, and Hope, are the concomitants of bis
adion% wherein their excellency confifts, whereas 0-
ther men doc the fame duties, but not wi h that afft&l
on that they fhould, and they doe it but with a dead
heart, they arc workes of vcrtue, and have the linea-
ments ot true ones, but they are dead workcs,becaufe
life is not in them.
Therfore confider how thou docft things j the mat-
ter is not fo much what thou doeft, as how thou doeft
them.
Againe,?f thou bea New Creature,thou (halt know
it by thy doing of goodconflantly'as a man that doth
it natugally . in Nature, you tnow, the habits and in-
dinar ions are clofe and neere unto us, and growing in
us 5 therefore, if thou doe good in thy conftantpra-
dice, it is a figne thy heart is changed. This is the firft
thing, there is a new frame, all thebent of the facul-
ties are changed, and by this you may know it, if you
doe good readily with facility and delight and con*
ftantly.
O ne thing more obfervc in this new frame, there is
not only a bending of the fouleto a contrary point (as
it were) but moreover all muft be changed 5 as for ex.
ample, Caft any thing into a new mould, there is not
only one part altered, bur all • foif you be New Crea-
tures, you muft finde this in your fel ves, that you doe
not make choice in the duties of godlincfle, but take
all, and omitno:hing- Tou mufi bee holy wall manner
ofc9»verfoio»i thofe words are added in all manner
of
A New (feature y V>kat.
of converfation, and they are muchtobeeobferved
that is, in all the turnings of a mans life : As, if he bee
a Magiftrate, hee muft bee exa<5fc in hearing of Caufes,
neither to f earc any mans face, nor to bee moved by
any mans favour: if hee bee an husband, his ipeeches
and anions muft be holy, his fpeeches muft bee graci.
ous : If thou be a Subjeft in reverence to the King, and
refpc&ivc to othcrs,thoumuft be holy in all manner of
conversation, otherwife the frame is not altered, this
muft be of ncceffity ; for that which God requires of
us, is the keeping of the whole Law, as lames faith,
Um.\ .2 o. where he fpeakes of keeping the Law Evan-
gelically, For wbofiever fhali keep the whole Law, and
jet fdile in one point, he it guilty of all.
Goethorow the whole Latitude of our obedience -
if in one part thou wilt favour thy felfe, thou art guilty
of all. Inthe fame B^HikMm*i.26lfany mAn among
jsuftemethtobe religious, andbridkth not hit tongue but
deceives hit own heart jthat mans Religion it invaine.That
which is here faid of the tongue, may bee faid of any
thing clfe. Doeft thou doe thus and thus, doeftthou
fan&ific the Sabbath,doeft thou goe to God in prayer,
goe to aU[particular duties, I know not what to name
unto you, and yet in any of thefedoefaile ; confider
that the Apoftle might as well have faid unto thee, for
that thy Religion is in vaine (he fpeakes of keeping the
Law in an Evangelicall manner) a man muft fet him-
felfe to keep every Commandement,and if he doe but
take liberty in any, he is guilty of the whole.
Take this for afurerule, what God requires of us
in the Gofpell hee gives us ftrength to per forme, but
if our hearts were not altogether new moulded, the
7 worke
ShrJU.
»*
A New Creature -T»brt.
Ser.HI
Vfi.
objeft.
worke would be more than our ftrcngth 3 therefore^
neceflity, the heart muft be altogether new moulded.
Therefore the Apoftle faith, (and what hee (a ith is
common to all the Saints) I can dot alt thing* through
Chrifi that firengthntth me. Every man that hath this
new frame wrought in him frUy fay fo: Ifthoubein
Chrift,thou haft a new frame in thy hearr,which makes
thee able to doe all things through Chrift.
Confidcr of this, and apply it to your felves, for
it is a matter of muchmoment 3 (as the Apoftle faith;
We dre M ajhamed to write untoyw oftbefe things againc,
and again : So it is a point we have touched before^ (yet
we will fpeake of it againe and agaitie. ) Confider with
thy felfe,whether there be luch* general change in thee
or no : for the goodneffe of a thing confifts in the or-
der , elfe the whole is diffolved $ as in beauty there
are two things wherein it confifts, the frame and
order of it, that wee fay is beautifull , when the
frame is good, and no part is to bee admired above
the reft; fo it is the frame and order of the Soule
wherein its beauty confifts, when the whole frame is
right, and thou art enabled to doe the whole duties of
new obedience,
ObferveGods dealing in this cafe; when Saul had
failed in one thing, God caft him off.
Bur, you will fay, this was an hard judgement, did
not David faile many times as well as hee i
It is true, but here is the difference, Saul had a natu-
rall heart to doc evill, although hi$ profeflion was
good s yet when hee was put to the triall, whether hee
would take the fat Shcepe and the Oxen, he did it; yet
you muft know, k was not for that that God caft him i
offj
A New Qrtaturt y Tbbat.
off, but becaufe the frame of his heart was not good i
for he would have done it again and againe, an hundred
times over ; I fay , the difpofition of his heart was eviJL
Balaams eye unto the wages of iniquity marred although
hee kept himfclfe aloft, and carried the matter fairely,
but like the Eagle he had his eye upon the prey . this fe-
crec eye marrcs all. Doe not think that this isbut a no-
tion, doc not fay, who is it but dothfinne ? And wee
may goc to heaven although we be not fo exa&, as the
Preacher faith we fhould be. No, ic is no more than
fo, we may fee good reafon for it,if we obferve it well :
Ic is a good argument which wee have in Philofophy,
A cup or di(h that is beared thorow is no di(h,yet there
is but one hole in it, becaule it is now of no ufe,which
makes it none, becaufe it is as good as none.. Take a
difli boared thorow, power water into it, it will hold
none: fo take a mans heart, (for the reafon will hold
good in that) and letthercbebutlomefecretleakein
it, or fome fecrct evill difpofition, although Saul doth
well in every thing elfe, yet it he harbour any finne $ or
although Sdlaam doe well in all things elfe, yet if there
bee rcfpe& unto the wages of Iniquity, they are both
but like a di(h with an hole boared thorow, that take up
any thing, there willbeanifluingout.
Therefore deceive not felfe,thou art no New Crea-
ture, except thy heart bee perfe& in all things : This
which wee deliver unto you, take it no other wife than
what with reafoo you (hall find grounded upon a fure
word in let* 2 . They fought me not with their whole heart,
hut fainedly : When a man fcekes God, but not with
his whole heart, God reckons it but a counterfeit feek-
ingof him.
Z 2 Therefore
J}9
Se&.IIJ.
Similit.
3m.UI. I
uf New Creature 9 *&bat,
2. It muft
be done
by infufi-
onof a
new Qua-
lity ot
godlmeffe
Therefore, I befeech you looke unto your felvcs ,
fee, whether you be holy in all manner of converfati-
on, I cannot goe thorow particulars, but I muftkave
this to every mans brcft, who muft refled upon his
ownc heart. Confider with thy felfe, if fometimes
thou giveft liberty to thy felfe in ill,, or in the duties
of new obedience to pcrforme them (lightly, as good
never a whit, as never the better: if thou docft any
duty, which thou knoweft to be a duty, and not truly,
know it is not accepted: If you continue in finnc, and
will not know it to be a finne, as in your inordinate ga-
ming, and the vanity of your fpeeches, although thou
thinkeft them fmall, yet they are able to kill thee ; the
biting of a Viper is as fmall a thing, yet it will bring
death with it: foif any none be allowed in thee, thou
art not a New Creature, thou wanted this new moul-
ding, thou art not yet caft into a new frame. So much
for the firft part.
The fecond thing whteh we obfervedin this defcrip*
tion of a New Creature, is that,
c/f man muft be caft into anew m$uld 9 bj the infuji-
en of a new quality of Grace.
A mans hcait is not put into a new frame by the
tranfient ads of the Holy Ghoft (as in building of an
houft, there is no more for a man to doe, but with his
hands to joyne one thing with another,) but it is done
by the infufion of a new quality.
As in Adam there was not only a defc<9 of weaknes,
but of wickedncflTe,fo there muft be a new quality infu-
fed into thy heart, clfe thou art no new New Creature.
In all things in the world that have a&ions there is a
quality -as the fire moves upward,and there is a quality
of
*4 New £reature, Tbbat,
345
The new
quality,
what.
.of heat in it, as cur Saviour Chrift faith of the tree, it !
muft be good before it can bring forth good fruit, and
as in the Heb. i 2 . 1 8 . Wherefore feeing wee receive a
Kingdom that cannot be ftaken,let m have grace whereby
we may ferveGod, that we may pleafe him with reverence
and feafe • that is, there muft be a new quality wrought
in the heart, whereby we may be enabled to fervc the
Lord with reverence and feare.
The queftionyou will aske me, will be,what is that
new quality £ Not to (land upon generals, for it is not
that which profits,but to pitch upon it, I will fhewy ou
what it is by two places of Scripture, Gal. 3.1$. For in
Chrifi lefua neither Circumcifion availeth any thing, nor
Fncircumcifion ;but a New Creature • compare this**vith
GaL j. 6. For in chrifi left** neither Circumciften avau
leth Anything, nor Vncircumcifion, but faith which wor-
keth by love : Would yeu know what this new quality
which isinfufed, is *r It is faith and love, thatis,when
this is once wrought in thy beart,thatthy heart is horri-
ble and broken, which makes thee to know what fin is,
and w hat the wrath of God is for fin, and thou defircft
Chritf, and thouhaftthy heart calmed againe through
btleevingjthoudoeft bckeve that Godo&txs his Son un-
to thee, and thou art willing to take him, not as a Savi-
our only,butas a Lord alio to obey him,not as a Prieft
only, but as King to bee fubjeft to him, not as a frierd
only, but as an husband, if this be done, it is properly
faith.
Agarne, confider whether it be done out of loveor
out of fcare, left thy Creditours fltould come upon j
thee, and caft thee into that eternall prifon, wherethou i
((bait pay every farthing, this is not out of love.
Z 3 Againe,
Hewto
take Chrift.
7 ^6 J* New Creature, Tbbat.
Old men,
wh3t.
Againe,doft thou take him for his kingdome and his
wealth only i That is the difpofition of an harlor,who
takes her husband for his health, and not becaufe flie
loves him, but thou muft take him for love 5 The Fir.
gins love thee, Cant. 1.2. The harlots doe not fo 5 but
the Virgins love thy goodly perfon.
Againe, thou muft not take him in a good mood,
but till death doe part you, thou muft love him for
ever : No man loves a man truly, but he is rooted and
grounded in his love ; when thou doeft fiodc thy heart
(o humbled, that thou doeft reckon finne the greateft
evill,and doeft hunger after Ghrift, and doeft keep him
as thy life, when thou doeft all thisfrom a love unto
him, thou art a Kew Creature , when thou takeft Chrift
with love,and fuch an one as is a working love, now be
allured that thou art a New Creature^ for this is that
wherein it confifts.
I obfervc this by the way, for thofe that thinke
they never have been humbled enough • the Ntw Crea
turc confifts not inthat,but in faith and love: Haft thou
faith and love i Then thou haft the thing it felfe, and if
thou baft that, thou haft the preparation. That is the
firftexprefllon. Another is in .E/A.4.22, 23,24* T/W
yee cafi off, concerning the conversion w times paft, the
old man which is corrupt through deceiveable Iu(ls, and bee
I rentted m the Spirit of jour minde,andput on the new man,
i which after God is created in right eoufnejje and holtnejje
proceeding from truth.
There you have the thing named, whatitistobea
New Creature, and what it is to be the old man ftill.
To be the old Creature, or the old man, is nothing
elfe but to be guided by luft, which comes from errour
in
A New (feature ,y>kat.
in judgement and underftanding. But wherein confifts
the new man i The new man confifts in holinefle
wrought in the will,which proceeds from truth revea-
led unto the underftanding- fo when the under ftan.
ding, and the judgement is rectified, thou art made a
New Creature. Againe, when the will is corrupt by
lufts, proceeding from errour in the underftanding,
thou art in ftate of an old Creature. The old man
ftands properly in lufts 5 therefore, faith Peter, i Pet.
I. 4. Fly the corruption which is in the world through
luft ; All the corruption of mankinde ftands in thefe
inordinate lufts. Others wee may looke on as the
Fruir, but this as the Root. What arethofelufts *
lohn fhewes them by three heads, 1 lehn 2.16. The
lufts of thefle(h, the lulls of the eye, and t he f ride of life.
The old man ftands in thefe three. Take tne firft luft,
even the luft of the Eye. A man lookes upon wealth
to make him happy in this life, (I meane no other wife)
and looking upon this, he lufts after it: Doebutre&i.
fie his judgement, and let wealth be prefented to him,
as it is in itfelfe, and he will come to be affeded with
it, as Paul was, who accounted all but drojfe and dung,
he will fay then, why fhould I fet my heart upon that
which is nothing but vanity < I fay, when the under-
ftanding is re<5tified, you will look upon wealth aright,
and as you (hall fee it at the day of death ; for then we
are as a man awakened out of a dreame, we will looke
on it then, as it islam. 1.10. Let the Rich manrejoyce
that he is made low, for a* a flower of the gra(fe,fi [liall he
vanijh : The meaning of this is, when a man is made a
New Creature fat is brought down in his conceit,wher-
as before he thought himfelfe a great man, becaufc of
Z 4 his
J47
Ser.IIJ.
?4»
A New Creature, Tblut.
Sbr.HIJ his wealth : N rw Rdigioi command that makes him
and lschimbegladof k; Why? What reafon
low.
huh a mmtoh
thing of mom :n:,
glad of it <
[adred if wealth were a
it were another matter, butheewas
deceived. Riches are but as rhe flower of grade. A
wife mm lookes on Riches as~flower$ of the Garden,
which Children, and the w* akeft doc much magnifie.
Indeed, if they were of great moment, he loft by it,
bur, as Umts faith, They are httt *s fiomrs of thegrajft,
worth little?
For the Luft of the flefh- that is, another thing
whereby this old man is feene. A man lookes on out-
ward pleafures or delights, as abfe to give fatisfa£ion,
and as the greateft delights in the world, let his judge-
ment be re&ified,he lookes upon them as Enemies that
fight againft the foule, as the works of darkneffe which
hee abhorres, and fo hee comes to L$t$ difpofition,
I Whofe righteous foule was vexed to fee the filtkwefe of
the Sodomites ; When his judgement is right, be looks
on them as bafe and vile things, as Enemies unto his
foule, that will be his deftru&ion.
For the Pride of life : Man looks on outward things
as the onely excellencies, which makes him admire
them fo, but when his judgement is once rc&ified, he
lookes upon them as the 'Apoftlc doth, who accoun-
ted them but empty things, as bubbles blownc up by
boyes.
To conclude, when the judgement is reftificd, in
(lead of Errour and deceit which is the Root of the old
man, whence comes theie three great lufts (which arc
chc mainland from which all the reft will follow) then
the lufts are diflblved, and the new man comes from
truth,
ATS(eu> Creature y Tbbat.
truth, as die other is corrupted, and comes from de-
ceit. So you fee what it is to have this new quality, to
have the judgement re<3ified, and the luft diflblved.
And not fo oncly, but there muft bee new defircs
wrought in thee. A carnall man over- values carnall '
things, and in ipirituall things he comes farre too fhort,
like a man that lookes upon a banquet when his belly is
full, hee hath no appetite unto ic: So a carnall man
lookes upon finne and forgivencfle. But when a man
hath his judgement re&ified, hecomes to have many
holy defires, and in this (lands the New Creature.
Againe, it comes from knowledge of the Spirit.
But, you will fay, we have knowledge, and, if that
would doe it, then they that know moft are beft men f
But you muft know what manner of knowledge this
\%(Thenew rnxn muft be renuedin knowledge :This is fuch
a knowledge of holineffe, as the Holy Ghoft reveales
unto us, and except this knowledge bee revealed unto
you,our revealing is nothing ±We preach Wifidom^hich
the Primes of the world know not, neither can know.
Take K^iriflotle or others which are the Princes of
the world for wifedome ; they know not thefe things,
nay, if they were taught them, they could not learne
them, for they are revealed by the Spirit ; and if wee
preach unto you never (ooft, if the Spirit doc not
reveals them unto you^it isnothing t Wee feethac by
experience, that a man that can reafon againft thefe
and thefe (ins,can fpeake of the vanity of thefe things,
can give twenry better reafons againft them than ano-
ther man,yet he feekes after them as much as any : The
wife-men and ftrongeft Wits which can fay moft a-
gainft them, yet have not their lulls diflblved, when a
poore
J49_
Ser.III.
ob\ett.
An(w.
What
knowledg
makes a
Newcrca- ;
ture.
Ji-
Ser.HI.
A New Qreature, fbbat.
poorc man that is truly fandtified, although he cannot
fay the hundredth partagainft fin, as another man, yet
he doth hunger after Iefus Chrift.
Therefore it rauft be the work of the Spirit^ Cor.3.
ult. Bur, wee all behold as in a mirrour the glory of the
Lord with open face, and are changed into the fame Image
from glory to glory, as by the Spirit of the Lord : that is,
when we look into the word we fee the Image of Cod,
fo may another man too, but he doth not fee the glo-
ry of it, he doth not look on it as a defirable thing,as a
thing he is in love withall. God (hewes CMofes his glo-
ry 1 he never (hewed his glory but to the Saints : The
greateft t< queft that Mofes defired,was to fee the glory
of the Lord $ / will/hew thee my glory, faith God, that is,
thou (halt fee as much as (hall benecdfullfortheeto
fee in this life. God (hewes himfelfc unto us in his
Word, and when hee will (hew a man his glory, hee
makes him to have a love to it, and then he is transfor-
med into his Image. Another fees it, but he is not
transformed into fuch a knowledge as convinceth the
minde of finne; when wee teach knowledge, it is as
the Sparkes in a darkc roome, or as thcStarresina
darke night, the roome is darke Drill ; fo it is with all
knowledge,till the Holy Ghoft doth teach it : we may
beget a thoufand fparkes in you, but they will not turne
the darkencfle into light. But when the Holy Ghoft
comes, it doth not only appeare there, but it changeth
us from darkeneffe into light.
You muft know, that when wee preach only, it is as
when the light (hines, the windowes being (hue againft
it, there is none (hines into the houfe • fo when men
thinke they undcrftand moft, yet they want this light
to
A New Creature, fbbat.
35*
to(hineintothehoure,Z«/t.2 4. 45 .Then opened he their \ Ser.UI.
under/landings t that they might' under (land the Scriptures. \
They had heard Christ before, bur they under- !
flood not his Word; like thofe which (owed feed on I
ill ground; and therefore received not the fruit of it,
bwt when the Holy Ghoft comes into thy heart, that
will convince theeofeviU: itwi!lcxpelldarknefle,and .
Rt right thy judgement ; otherwifc, though you heard
Paul preach, yea, Chrift himfelfe, were your Iudge.
menrs never fo good, yet it would not be done till the
Holy Ghoftteacheth you, you willncvcr know him,
never fee him aright in his glory, never fee him fo, as
to delight and long after him, foas to defire nothing in
the world fo much as communion with him.
Thus it is when hislmage is renewed in Knowledge |
and Truth, and where this Knowledge and Truth is,
HolincfTe inftantly followes.
There are many that know and pra&ifenot; and
there are many which neither know nor pradife, but
where this Image is, where ever they know they pra-
affe:
Well 3 let us apply this unto our felvcs briefly.
If to bee a New Creature,' there is required of us
this Faith and Love, Truth and Holindle, Know-
ledge aid Rightcoufncffe $ thenletuslearnenottobe .
deceived, to regard nothing elfc in comparifon of this, j
Doe as the Apoftle, Gal. 6. 15. For in Cu k 1 sr\
I e s u s neither Circumc'tfion availeth anj thing, nor Vn- \
circHmcifion, but a ?{ew Creature ; that is, it is no mat- j
rer for aiy thing in a man, Circumcifion is no better
than uncircumcifion: Go thorow all the duties of Re- j
ligion, you fliallfindc them nothing till you be made a
New
To prize
the New
Creature.
55 r ^ New Creature } *tobat.
SerJII. New Creature. I know many doc many things, they
come ro Church, and give almes ; well faith the Apo-
file, Circttmcifton and uncircurncifion U4llone ; fo (ay I,
Prayer and no Prayer is all one ; doing juftly amkm-
jaftly, it is all one, untill a man be a New Creature:
Therefore, faith S. ?aul % I Cor. i$.$ % Though I give all
my goods to the poore (which is a glorious a&ion^ nay,
though I could be content to be a Martyr) though I
give mj body to be burned, andh&vtnot love,itprofiteth
nothing : So except you be New Creatures, your la-
bour is loft, for Nature may doc much without the
knowledge of the Gofpell. As the Earth brings forth
graffe ot it felfe, and fome flowers of the lowcft forr,
but to bring forth a ciop,and flowers of the fineft (ort,
it muft be tilled, and there muft be feed put in 5 Nature,
I lay, may doe much, but this New Creature muft
come from an immoitall feed fowen in the heart, by
God himfelfc.
Therefore loolce whether thou haft that wrought in
thee or no. For this is all the comfort we have, when
the body is decayed and waxen old 5 yet let us not
be difcouraged, though this outward man decay and
perifb, there is a new youth fpringing up.
This is all the comfort we have, that when the old
houfe is going downe, wehaveanewhoufefcttiogup
in ftead of ir. Every man is glad to fee an old houfe
pulled downe, and a new f et up in ftead of it $ bat to fee
an old houfe going downe, and no new one to be fet
up, the mine of it is a moft miferable fpcftacle.
Take a Husbandman, whohath taken great paines in
plowing and Cowing his ground, when he fees his corn
it
A New Crea(ure, Tbbat.
is rotten he is glad of it, becaute he knowes new will
come up in {lead of it- fo when we fee the body decay-
ing, and our day drawing towards evening, when the
Sunne of life is ready to be fet upon us, when we fliall
grow no more: this prefents nothing but confufion,
yet here is hope for us; There is light Sow en unto the
the righteous : All the confolation and all the comfort
we ha v? in thefe dayes of our vanity, is, that we have a
New Creature, that is sot fubjed to vanity.
FOYRTH SERMON VPON
THE NEW CREATVRE.
2 COR. 5»I7.
Therefore if a man be in Q?rift y let him bee a
New Creature.
553
Sb
*
w we come to the laft thing to be ob
"ery ed in the New Creature 3 which is, muft b"e\
that there is not only an infufionofa | ^ O ort ^ e
new quality, but a wcakning of the old;
Therefore we put that into the deferip-
tion. A man is a New Creature when
his heart is caft into another mould, by the inf ufion of a
new
J. There
tion<
old man.
Jit.
Ser. IV.
2. Parts o^
a New
Creature.
Simile*
A New (feature y ^haU
Vfe.
To mor-
tifie old
lufts.
new quality of gtacc, and by a deftroying of the old.
And thisiselpeciallytobeobferved, becaufc there
be two parts of the New Creature, a mortification fcf
fin, as vjgell as a vivification. For, common Nature is
like a Bowie betweene two biaffes, Corruption is the
wrong biafTe, carrying us out of the way $ and Grace
the good biafle carrying us into the way : So you muft
knock off the old biafle, as well as puc on a new one,
that is, Common Nature lyes as an indifferent thing
betweene Grace and Sin, the Flefh and the Spirit, Cor-'
ruption and Holinefle ; fo that as thebody is betweene
health and fickneffe, fo is Common Nature betweene
originall fin, v%hich is as the fickneffe or death of the
Soule, and Jholineffe, which is the healthof k. Now it
is not only required that there be an infufion of the new
quality, but like wile a weakning of this old , both can-
qot ftand together, fo farrc as you ftrengthen one, the
other is weaknedyit is alwayesfo where is contrariety,
where there is do contrariety two may ftand toge-
ther; but when things bee oppofitc, the comraing
in of the one, is the weakning of the other, the com-
mingofheat is a weakning of cold: this is of fpeci-
allufe.
And this ufe we are to make of it 5 that hence then
you fee this will follow,that if you finde much newncfTe
in your fclves (according to your owie opinion; you
finde you can do many things, you could never do be-
fore 5 you arc able to doe thefc and thefe duties of new
obedience : well, fuppofe it, yet except there be a mor-
tification of the old lufts 5 if thou find that there be any
lufts continue in thee, in ftrength, that, in that regard,
thou art the fame man fttlljWhatfoever addition there
be,
A New Creature, ^bat.
355
be, ic is rto matter, it is ccrtaine thou art not yet a New
Creature : ior a New Creature confifts not in fuperin-
dudion of the new quality, the old remaining j but in a
weakning of the old too. It is not only a fuperadditi-
on of the new, but the death of the old alfo: There-
fore, if thou findeft any corruptions continuing in the
fulneffe of their firft ilrength,n©t weakned at although
thou haft all fignes of grace, all parts of zNtwCru-
turi) to thy feeming, yet thouart deceived; becaufeif
thou wert ne VI there would be a mortification of the
old lufts.
Soagaine, it is true on the other fide: Put cafe thou
finde a grcat'dfange in thy felfe, fuch lufts as have been
vigorous arid lively, thou findeft tobe now dead, ex-
cept it be by the ingreffe of this New Creature, thou
1 haft little caufe t© comfort thy felfe^ for thofe lufts arc
but covered and laid afleepe for a time, and will wake
and rife againe: as Sampfon when he was tyed with
cords, rote againe, and was as ftrong as ever he was,
when the oporf unity came, \yindit tv4* told him , the
PMiftimsM*ptotkee,S4mpfb»:So\uR$arQ laid cfleepe,
till the opportunity comes,whcn all the threed of good
purpofes breaks, and they rife againe in their ftreagth:
therefore, if there be not a New Creature, brought
within thy foule,thy lufts are but laid a (kepe,they will
rife againe : Or put cafe they be dead, and rife no more$
yet, except it be by the ingredience of this New Crea-
ture, they are but dead of themfelves, andfolongas
they die of themfelves, God regards not that death :
for that which is required of us in ^w. 1 2,. i. is, that
wefacrificecurfehes : Now two things are required in
the Sacrifice : one, that it be flaine, that it dye not of it
felfe,
Ser.IV.
Sin may
feeme
dead when
itfleepetii.
35*
'Ser. IV,
A New, Qnature y ?b4t.
felte, for that is not a Sacrifice. Secondly, that it be
offered to God, and not to any othe* god. Now this
we oft finde, that lufts dye of themfelves, change of
age,experience,opcrationofcircumftances,time,place,
and many things may alter the defires : for, you muft
know, The world paffith away, and the lufts $fit : that is,
I they arc of a tranfitory nature. A man doth not defire
that, this y cere, which he did the laft. Doe we not fee,
many have becne riotous and prodigall in youth, yet
there is a great change in them, not for grace, but age,
and ufe, and experience, and many things, make altera-
tion : Thcfe are not flaine to the Lord, but they dye of
themfclves, fo God would not accept them.
Againe, they maybe flaine, butnottothcLoii d,
thou mayeft offer them to thy fclfe, which is the fame,
as if thou offeredft them to another god, that fe^ a man
may finde much cvBl and inconvenience, much bitter-
neffcinthem, it may be, they havs brought fhame and
mifery on thee,
Againe, thou mayeft fcare Gods judgement* and
therefore mayeft reftraine thy felfe^ In a word, If thy
felfe be thy end, in abftaining from any fin what ever
it be,there is a Sacrifice, thou haft flaine if, but not offe-
red it to the Lord, it is not done to him, It is not be*
caufc thou loveft the Lord Icfus: therefore it is not a
fruit of the New Creature, for till then every man
makes himfelfe his end in all he doth, but when he is
made a New Creature, he makes the Lord his end.
This therefore is the ufe of this : there muft be two
parts of this New Creature, Vivification, and Mortifi-
cation, an inf ufion of the new Quality, and a weakning
of the old. Becaufe this is a point ot much moment, I
will
A New (*reature, libat*
will preffc it a little furthered deliver this RuIe,I fay,
this other Confe&ary may be gathered : If it be to,
then thou muft finde in thy felfe thefe two things.
Thou muft finde in thy fclfe fomcthing more than
Nature, and againe, thou muft finde in thy fclfe fome-
thing lefle than Nature : Thou muft have leffe than
what thy corrupt nature had in it, and more than com-
moo nature hath in if, or elfcthou wanted this third
part of the New Creature, this third thing wherein it
confifts, thcinduSionofancw Quality, andawcak.
ning of the old : We will urge this a little.
•Firft, there muft be a lefferiing and a weakening of
what was there before: for,you muft know every man
hath fomc perfonall infirmities, lome finnes more pe-
culiar to his Nature than others, fomcthing wherein
he is weake, every man hath it, one of one forr, ano-
ther of another fort ; every man hath a more inclinati-
on tothisorthatfinne, which is bred and borne with
him. If thou findeft that this continues with thee ft ill,
that thou haft the fame running fore on thee, that thou
hadft, that thou findeft no alteration in that, that there
is no leffcning,no weakning, no deftroying and morti-
fying of that, then thou art not a New Creature, and
confequently, thy fins are not forgiven, for Iuftificati-
on and Sandification arc inseparable. If thy fins were
pardoned, they would b~ healed, that is the thing you
muft confider. It is certaine therefore, if yow doe not
find them healed, you are not yet in Chrift $ for if thou
wert in Chrift truly, there would a venue come out of
him that would heale the bloudy-iffuc 3 forthevertue
of his death is never dis* joy ned from the merit of his
death,where ever he forgives fin,he cures finnc : there-
A a fore
V>7
Ser.JV.
2. Vft
or Con-
fiftorj.
1
There
muft be
fomething
iefifc than
corrupt
nature.
Where
God £or-
givetk, he
hcalech >
where he
pardoncth
he purify
eth,
5J«
Seh.1V.
Ruf i j,
It Hands.
WithGods
honour,
With our
comfort.
Reaf.3
With
Gods fer-
vicc.
v^ Nw Creature ylbbat.
fore if thou findeft that he hath not cured any finne,
know it is not forgiven. You may fecit every where ;
Mary M&gddtnj& much was forgiven her,fo (he had a
great cure wrought in her,(he was changed, (he became
another woman, you fee how exceeding holy (he was $
when Chrift faid, Thy fins are for given, (he went aw^y
with another heart : So ic was with iW,whcn once his
fins were forgiven, when God fent word by Ananias
that he was achofen wffell, withall he was made a gk),
ripus profeffor of a raging perfecutour, there was 2
healing of fin, as well as forgiving of it. So David,
when his fin was forgivcn,when God told him by 2?j-
tha* fo much,hisfin was cured, he did not commit adul-
tery againe : therefore in the one and fiftieth PfaL the
cure (lands on record,that all the world may know,that
where God forgivetb, he healeth likewife. So Peter,
when God had forgiven him that finnc of denying his
Matter, he cured it too.
To adde a little more,I fay/m muft be heafed,if it be
forgiven ^ for it cannot be othcrwife, if God take any
man j:o beare his Name, and his fins be not healed, his
Name (hould be blafphemed, it would redound to his
difhonour.
Againe, if he (hould forgive and not heale as, vrc
(hould have no comfort from him, norhenofcrvke
from us : we (hould have no comfort from him,becaufc
of the rage and vexation of ruling luft.
Againe, he (liquid have no fervicc from us . for how
can we ferve him when we are not healed f Can a ficke
man do any fervicc < He muft be healed, andreftored
to health firft. Now do you think, God will put his
children in a condition, that neither they (hall have
com.
A New (reature, flpkat.
J5?_ 3
Ser,I\v
comfort from him,nor he (ervicc from them • therfore
it is of ncceflity 3 wheaefoever fin is forgiven, it is heal-
ed : Therefore in Hofea 14. When I take way your ini-
quities, I will healt your rebellions. So in Dcut. 30. 6.
t when he will have mercy upon them, faith he, imlld-
fo orcumcife your harts, and the harts of your feed^that you
(Stall lovt me with all your finked with aUyourftrength;
He never pardons, buthelikewifecircumcifetb. So in
Ier^^dwtUfet mint eye upon-yor for geod.thzt is,l will
pardejn you,3nd receive you to mctey, and alfo will give
you an hem to knotb me, [i that jottjball be my people, and I
will be your God: Vox you fhalltume to mc with all your
heart. In a word 5 they are never dif-joyned -take it for
a fure rule,as Euk. $6.2 6,1 wiH wafh thee from thy idols,
that is, from thy lofts and Idolatry,and will give thee a
new heart, -mtd-tjKw flint* he never doth one without
thcoftber- therefore apply it. It may be there be many
particular fins which thou thinkeft are forgiven, Sab-
bath- breaking,S wearing, Vnclcannefle,go thorow any
I g^ticulatfiOj iiflttey be npt healed, they be not forgi-
v&WXlA fo thou^rt in a miferable condition. Therfore,
dpenot fay, though I fin againe andagaine, yet God is
mcrcifull, and, I hope ready to forgive. It is very true •
but thou muft know, that he is never mcrcifull to for-
give, but he is asieadytotealc arid cure thy firisKke.
Wife.; therefwed^iVeBot yoiir felyes inthar.
Onlyi>£fcre! I paflfefrom this point, miftak'e me not,
my meaning is not, that it is fo healed, that there isjiot
the leaft vigour kft in it, that it is fo dead & buried that
thovtflmU never heate of fe?againe, that thefpring of o- % mortified,
^I^ri^lic6r r i^tiori fed»od up^ijhat none ofitipldfsbut ,
the meaning is^ it is: healed , thatls^ Sinis pulled downe ] ',
A a 2 from
Caution
Sin may
rcmaine 3
; though
A New Creature, tthat.
from his Regency, it may aflaulc thee, as a Rebcll,
but it comes no more as a Lord, as a King ; it is put
out of pofleflion, it may creepe in as a Thcef e 5 but it
comes no more as the owner of the houfe 5 fortius
is refigncd up to grace and the New Creature, Sin
creepesin, as it were, but there is another Mafter of
the houle, fo that now thou may eft fay, J doe it not ,
but Jimetbdt dwtRetb in me, that is, that creepesin.
thy denomination is from that, that bcares rule in thy
heart ; for that is all that is done in Regeneration .
Sinne is put out of pofleflion, and Grace is now the
Ruler, the Lord of the heart $ therefore we may fay,
it is healed, that is, it is fo (hut out, that thou haft do-
minion over it, it may affault thee now and then, it
may overcome thee now andthen, tut it dwelsnot in
thee, thou never entertained it as a gucft, thou never
biddeft it welcome, thou never raakeft peace with it,
thou haft perpetuall wane with it, as there was with
tiit^Am&Ukitts.
Againe, corrupt nature muft Melefletttd, weake-
ned, and mortified 5 fo there muft be more than na-
ture in thee $ that is, shou mbft be able todde raort
than any natural man in the World can doe,or tharfthfcu
waft ever able to do before this change was wrought in
theej for,you muft know,Grace doth not only mor tifie
and heale fin,but it goes beyond the power of nature;as
we fay, Phy ficke helpes where Nature failes, and Art
helpes where Nature fals fhort : Such a thing is Grace
where Nature failes, there is ufe of Grace, indeed elfe
what were the efficacy of the Word, andthevcrtue
of the Spirit, and the power of Chrift < If they did
notenable a man to dot more than nature doth. Grace
comes
A New Creature, ^hat.
comes from an higher Well-head than Nature, there-
fore it raifeth a man to an higher pitch than Nature
can afcend to. Therefore confider, if thou haft that
which goes beyond nature ; Samtfon had a ftrength
beyond Nature, he could doe what a common man
could not doe, but God being with him, he had more
than the ftrength of Nature. How do we know that c
He was able to carry away the gates of the City, &c,
which none elfe could do s therefore there was in him
ftrength above Nature : Now examine, canft thou doe
that which no man elfe can doe that is a mecre natural!
man tr Thou muft have a ftrength put into thee, which
none can reach to,that hath nothing but Nature in him,
[ that is/ranft thou love the Lord Ielus & the Saints? An
Hypocrite can counterfeit many things, but not love.
Againc, canft thou delight in the Law of God, in the
Inner man, I aske not if thou canft approve of it, but
canft thou delight in it, counting it as meat and drink to
! doe the will of tbj father ? this is a thing which cannot
be counterfeit. So,canft thou deny thy felfe? Iask nor,
lif thou canft deny this or that particular finne, but the
1 whole body of fin, if thou favoureft the things of the
1 Spirit, if thou canB morttfie the deeds of the body > and
walke according to that Spirit. In a word, whatfo-
j ever it is, if thou art a New Creature, thou muft finde
thy felfe able to do that which no naturall man can do,
and which thy felfe could never doe before^ for,other-
wife what wilt thou have to anfwer for thy felfe, when
the deftroying Angcll fhall come, if hee finde not in
thee more than Nature, the deftru&ion {hall pafleon
thee, as it was in the Takeover , except there was found
bloud on the doore-pofts, they dyed for it : Now the
Ser.IV.
Love can-
not bee
counter-
feited.
Aa 3
bloud
\6i
A New Creature, Tthat.
Ser.1V.? bloud thac this deftroying Angell muft fee, whenhc
-(hall parte over the world, is thac which is more than
Nature. You muft know the bloud of Chrift leaves an
impreflion, Their garments were made white in the bloud
oft he Lamb* ; that is, not onely the guilt of fin is taken
away, but a new vertue is put on them, a new efficacy
is put into them, and if thou haft not the vertue of the
bloud of Chrift, as well to purge thy confeience from
dead wor kes, as to take away the guilt of fin $ all is no-
thing, you muft know all the old world (hall be de-
ftroyed, and the workes of it, and whatf oever is in it,
vrhattoever is old fhallbedcftroyed ; the Lord will
fpare nothing but what is' new, He makes a new Heaven %
And a new Earth ^ and what is new (hall be fpared* when
he comes to take an examination of men,and findes no-
thing but old in thee,, thouart fure to be deftroy ed • if
thou be new he will fpare thee, there is a blcffing there,
this is the raarkc in the forehead, this is that new Name,
this is that certaine watch- word, which if a man know
nor 3 he is counted as an enemy : you have a fafliion fom-
times ro give markes, if they have that raavkc,that to-
ken in their hand, they are knowne to be of them that
arc allowed. So there is a certaine fealing of men to
life,God gives a new name,a white fione with a new name
written on it y which none can readebut Cod and thy felfe ; I
fay,cxcept thou art a new Creature (for that is the new
name) the Deftroying Angell (hall not fpare thee, but
thy fins (hall be caft on thy confeience, asufuallyhe
doth when thou art on thy death-bed ; he never bindes
the burthen till then, you have it before, but you never
feelc it till then, but when God (hall charge it on
thy confeience, what wilt thou fay f If thou findeft not
theft
1
A New (/cature y *tokat
thefe two things,a weakning of this old naturc,an heal-
ing of fin, and fomething more than Naturc,thoucanft
not apply the comfort of Iuftification, thou art not in
Chrift, for thou art not a new Creature, which con-
fifts of thefe two parts, Vivification and Mortification.
So much for this point-So wc have done with this,that
Iuftification and San&ification are infeparable ; all this
is drawne from the conjun&ion, Whomever is in Chijl
is 4 New Crcdture,2 they arc not disjoyned, if you have
one, you have the other.
N ow this is further to be obf erved, // he muft bee a
New Creature^ then hee muft hdve a new Nature •> Hee
muft have another Nature,for he is nude another man,
that is, he is fo altered, as if he were another man, as if
another Soulc came to dwell in that body $ there-
fore, there muft be another Nature.
Againc,it muft be a ?{£*> ere Mure ) therefore wee
mttft obfervc fomcthing from that word New.
And fourthly ,we will obfer ve f omethiag from this,
that it is a Cresture, and fo is created by God, no man is
able to doe it.
Andlaftofall, the order; Rmin Chrift y and then a
New Crestur e.ThcR be the foure things we have to do.
Firft,therc muft be in thee another Nature, that is,it
is not enough to be altered in this and that particular,
but thou muft have another Nature 5 for you (ball find,
that when a man is in Chrift, the whole nature is chang.
ed, Li$ns be turned into Lambes, that is, the very Nature
is altered. A Lion doth not carry himfelfc like a Lambe,
and remaincsaLion ftill ; nor a Serpent like a Dove,
and remaine a Serpent ftill 5 but the Lion is turned into a
Lambe,that is,thcre is. another nature given s % Pet.i .4.
Aa 4 Wee
J65
Sbr.IV.
Obf 2.
Obf. } .
Obf. 4.
Obf 5.
Obf 1.
Thofe
that arc in
Chrift
have ano-
ther Na-
ture.
lit- 1
Sbr.IV.
I
When a
thing is -
faid to be
naturall.
2
It is recei-
ved from
parents.
Cattm
A New Creature, Tbhat.
We are made psrtakers of the divinewture : there is the
very word ufed, that is, we have another nature given
like the nature of God, and it hath in it all the proper-
ties of Nature. As how will you know when a thing
is naturally You may know it by this that is natural!,
not which is begotten by precedent a&ion, but when
the faculty is infufed, and then weexercife the operati-
ons of ir. So it is in all the faculties of Nature, you
have fir ft a fenfe of feeing given you before you fee;
In the things that arc not naturall, there the a&ions go
before the thing, before the faculty or habite; as 3 when
a man learnes any thing, thatis not natural!, as to play
on a Lute,or any other Art, he doth many a<aions,and
then he hath got the habit - y and when he hath gotit,hc
doth it eafily, for what is naturall is planted in a man ;
fo is this, it is planted in the heart,' as the Senfes are, it
is infufed into the Soule a and then we excrcife the ope-
rations of it ; fo that it is another nature, it is juft as the
thing thatis naturall.
Againe, Nature is that whicl^we receive from our
Parents, and whcreby # we are made like to our Parents.
As the Sonne is taken from the Father, and is made
like him • fo this New Creature is wrought by God *3nd
by it, we are made like him. Therefore, Chrift is faid
to be formed in us ^ I tr&v ell in birth till chrift be formed
in j oh: that is,till the Holy Ghoft do change the whole
Soule into another Creature 5' fo as it is made like
Chrift in every thing, as the Son is like the Father 5 on-
ly the difference is in the degrees, as the Son diffcreth
from the Father in degrees, yet he hath all the linea-
ments of the Father, foyouarebornc of Chrift, and
are like him • Borne, not of the will of man, nor of the rviS
■ »JL
AT>{ew Creature^ fthaL
of the flejh, but of the will of GOD, if you bee New
Creatures.
Againe, that is Nature, which is common to the
whole Species, to the whole kinde^ what is not natu-
rall, one man hath, and another man wants, and this
we finde in the New Creature, the whole kindCj that
is, all the Saints that arc living in all places, they have
the fame Nature in them, that is, they have the fame
fpirit in them, though they be a thoufand miles afun-
der, though they never faw one another,yet they may
know one anothers mindes, for one minde dwcls in
them 5 when one minde dwelsin divers, they be of the
famedifpoficion, fo this nature is common to them all.
Againe, what is Nature it cannot be altered againe a
for that is the property of Nature, it ftill flicks by us,
and will not be canged 3 bur,as Arijlotle obferves,throw
a ftone up a thoufand times, it will returne againe, be-
caufe it is the nature of it to returne 5 fo what is the na -
ture of a man, put him from it an hundred times, and
an hundred times ag line over, yethereturnestoita-
gdne, becaufe it is naturall to him : Soit is with this
New Creature, when the heart is once framed aright,
though the Saints are fometimestranfporced, though
fometimes they are not like themfelves, though feme-
times ftrong lufts Ieadethem captives, yet they returne
againe, though it were an hundred times done 5 for na
ture will not be put off, you cannot lay itafide againe.
Laftofall, Nature is a thing that cannot be taught,
no more can this New Crcaturc,no man can teach you
tabe New Creatures. Arts may be< taught, and things
not naturall may be taught, but this no man can teach
you. We may fliew what it is to be a New Creature,
we
Ser.IV.
3
It is com-
mon to
the whole
ktnde.
4
It cannot
be altered.
5
Ic cannot
be taught.
}66
Ser. IV.
A New Qrtature, Tthox.
Vfil.
Not to
defer com,
mine to
Gol
we may declare it to you, but God muft doe it. Indeed
he cals it Teaching,but it is fuch a teaching(as I told you)
heteachcth Bees and Aatsto doc after their kinde, he
teachcth the Storke and other creatures to do thus and
thus, that is, he puts into them an inftinft to doc fo : In
this fenfe he tcacheth ihec to be a New Creature, he
puts an inftinft into thee. All thefe properties are in Na-
ture ; thcrfore we may conclude, whofoevei is in Ghrift
muft have another nature. We will now make ufcof it.
There be many things profitable arifing from this,
that there muft be another nature,
Firft, then learnc hence, not to defcrrc comming to
God, becaufe if Repentance were nothing elfe, but an |
abftinence from the a&s of fin, a refolution to change
yourcourfes, and a feconding of it with fome futablc
endeavours, you might goe farrc, and it may bee,
come in hereafter, when you will your felves : but if it
be another nature that is required, take heed of reiu-
fing, when God will come and make an offer to tbec,
becaufe another nature is required. What wilt thou do?
Put cafe thou hadft never fo much warning before
thou die ft,if thou Ywi&Ezekitbs warning,if thou hadft
fifteene yeares given thee, art thou able to change thy
na ure i What then art thou bold on 1 Whydoft thou
defer toturneto God i Whenever God cals for thee,
there muft be beauty in thee, thou muft have (as I may
(ay) a countenance well favoured in fome degree 5 now
if thy face be but befmeared with dirt, thou mayeft
waft it off, but if it be the changing of a Black-moores
skin,how wilt thou do that + Cm the bUck> moorc thtngt
bU skin ? Therefore, feeing it is achaogcof Nature, be
not too fecure : Tbinkc not thus (for itistheonely
thing
A New Creature, Tt>hat.
Good,
purpofc*
thing that keepes men from commingto God; I will Sbr.IV.
come in, but k fliall be hereafter, I will goe yet a little J ""
further ; this is a very dangerous cafe, becaufeitisa'
changing of nature tlfat is required, and no Creature in
Heaven and Earth is able r o doe this. Therefore,when
thou commeft to die, or when any crofle comes, thou
mayeft be willing to changc,and thou mayeft take pur-
pofes to thy (elfc ; but doe we not fee by exp?rience,in j ,n * xtr <-
fuch cafes, the Nature is not altered,doe not all returne | Slmcuuc
to their by as, there is not one of a thoufand but doth it, !
becaufc it is a forced a&ion. Now a ftonc forced up-
ward returnes againe, fo there be many forced adions
io time of Temptation, and the houre of death, but (till
the nature is the fame, therefore men re turnc againe.
Therefore know this very heart of thine, the very na-
ture of it muft be altered, it mad be changed into a
light ayric vapour,thatmay afcend,elfe it will not hold
out, and thou (halt have ao comfort from ir, and when
it is turned into an ayrie vapour, it muft bee done by \
a light and heat that comes from heaven : So muft thy !
heart, it is the Holy Ghoft that muft doe it, it isoncty
the Author of Natur*that can change Nature, he that \
made it can renew it. And asoncly fire begets fire, fo \
onely the Spirit begets the qualities called the Spirit 5 1
the Holy Ghoft muft breathe this breath of life in thee.
This is a thing not cbnfidered, thcreforcyou are bold
to put it off; if the Holy Ghoft were at thy command,
if hee would breathe when thoulifteft, it wercano-
ther cafe, but he breathes when and where he liftcth,
nothing is-fo free as the will of the Spirit, he breathes
whete he lifts : That it is no more in thee to alter him j
than the winds, when they blow to the Eaft,canft thou ;
caufe i
The vrork
ofikcSpi
ritfrce.
;6S
sTr.iv,
A New Creature, Ttb&t.
caufe it to blow to the Weft, no more canft thou alter
the will of the Spirit: Thereforctake heed of refufing
the offer • when the Lord will offer, it is a dangerous
thing to refute. •
What the Lord bad them in the Gofpell to doc, he
is ready to doe himfelfe 5 When you cotnc into a Citie, of
fer peace, if they will receive it Jo it is, let it come on them ^
but if they will not, Hay not there, let them go, jbake off the
duft of your feet agtinjl them • fuch a people (hall pctifli.
Confider that, and fee if the Lord be not ready to doc
it himfelfe. If he make an offer, as he did, when he gave
his Dlfciples this command $ take heed that hegoenot
away in anger, he knocks at thy heart againe and again,
take heed that he go not away in wrath. It is the Lords
manner, no man knowes the time of his offer, fome-
times at the third, fometimes at the fifth, and Some-
times at the laft houre • the time is not in thy hand, but
whenfocverhe offers take heed of refufing, for if he
gro wes angry, he turnes no more, When hefha/lfweare
in his wraths &c. PJ4L9 $.tdt> that is a place worth con-
fidcring.
The Apoftlc perfwades them not to defer Repen-
\ tance, # but to come while it is to day, /put it not off$ and
he gives them two reafons, Left you be hardned through
the deceit fulnejfe of finne, that is, you will not be a We to
come in.fin will harden you^againe,left the Lordfweare
in his wrath^as he did to the Ifraelijes. Now, you muft
•marke, they offended him, once, twice, and thrice,ftill
the Lord bore with them, they were rebellious at the
Red-fea, and prefently after, yet this the Lord bore
with, but there was a time when the Lord will beare
with them no longer, yet they lived many yeares
after,
A X^ew Creature, Tt>b*t.
afteir,tbenhe fware in his vvrath,and then they were de.
ftroyed. It is true, the Lord is not fo angry for every
refufing and fin, which thou committeft, but when he
comes ro fweare,there is no retracing of it then 3 whet -
foever you find an oath in the Scripture, there is no rc-
fervation r when he fware, he never returned againe.
Therefore take heed of angring the Lord Iefus,though
he be the Saviour of the world, yet kifft the Son left hit
beangrj. Take hecde of defer ring/or achangeof Na-
ture is rcquired,which is a thing that thou canft not do,
but the Lprd muft doe it,
Agaiqq, if it be a change of Nature, I will but urge
this a little.
Then we may learnc hence to know, that all the dc-
fircs that comes from Nature arenothing, for that is
riot to have another Nature : They are Bhwers, that
have a beauty in them, butthcyarethe Fiomrs of tit
Graffe, fubjeft to corruption, as well as the ftalke on
which they grow, therefore God accepts them
not.
Againe, it is' not Morall Vermes, for that is not
changing of Nature, for they may bee got and loft
againe.
Againe, it is not the Tranfient a&S of Holineflc
which the Holy Ghoft workes in the heart, when hee
comes as a paffenger for a night,or as a Sojourner for a
moncth or two,but he muft come to be an Inhabitant,
and foas the Soule is in the body, to make the Nature
another Nature.
Laft di all, it is not any good In tendons, any good
Defircs, any good purpofes,but another Nature,
Therefore, take heed that you doc not deceive your
f elves,
3^_
Ser.1V.
Vfe
e.i.
Content
not your
felvcsWith
any thing
if this be
wanting.
Al the dc-
fires that
come fro
nature are
nothing.
2
Morall
Venues.
Tranlienc
afts of
holinefle.
4
Good in-
tentions,
and pur-
pofes,
370
A New Qreature y what*
felves, and that is a thing we arc exceeding apt to bee
deceived in,becaufe we have other purpofes we thinke
all is well t thisweemuftlooketo, for there bee ma-
ny times when men are very prodigall of good pur-
pofes, as when they come to receive the Sacrament, or
m time of apprehenfion of death, or it may be you will
purpofe to leave fin, when you havefmarted for fome
fin you have committed 5 you then meane to alter all,
and you thinke you are well, becaufe you have other
defires and purpofes in you,but it is not fo, there muft
be another Nature, that is, thefe purpofes G o t> tt-
| gards as nothing, for indeed they arc worth'fiothihg,
j when there are new purpofes, and the old Nature Con.
J tinues ftill, they come to the birth, and when they
! have done fo, There is mftrength u Bring forth y that is,
I when the purpofes axe new, and the nature oId,they are
I not able to dwell there, but it is like a new f eeec in an
i old garment, that is, old nature is not able to fute with
\ new purpofes, but the pcece brcakes forth, and the rent
J is greater than it was. So ufually it is, when we have
\ the old nature, and take new purpofes, there is not a
| futablentffe, and the rent is made greater than it was.
I A man returnes againe to fin, and is worfe than he was 5
j but when there is another Nature,as well as other pur-
pofes, then the purpofes live there, as Creatures live in
their owne Element, and as branches live and grow on
their owne roots, but when purpofes are holy and
good, and the naturcbad, they are as Plants planted in
a foile not proper to them, where they will not grow
nor profper, becaufe the foifc is not furable to them :
therefore let m not content our. fdves with thefe g6od
J Purpofes and Tranfient At5te, there butt bee ano-
ther
A Ntw Creaturtyf^bat,
171
\
ther Nature. For thefe good purpofes^what arc they
but as bloffbmesnipt with untimely frofls ? they may
make a f aire (hew, and come to nothing, as a tree that
promifeth largely > hath bloflomes very faire, but you
/hall finde no fruit on it ; fo it is when Nature is not
good : There is fo much in Nature, that Is in a man
not fan#ified 3 that he hath thefe two things s
Fir ft, he may approve of the Law of God*
And fecondly have a defire to be faved. $
Put thefe two together, Approbation of the Law
of God, and Defire to be faved ; they will bring forth
a purpofe of change of life, they are able to doe that,
but now the heart is not changed : As in Deutero-
nomit the fifth Chapter, and the nine and twentieth
Verfc you {hall finde an expreflion of it there, when
<JMofes told the people, that God would fpeake
to them by a man iikc thcmfclves 5 they made a faire
promife that they would do all that the Lord com.
manded them : UM$fes anfvvered them, You have faid
well • But, O: that thtrt were an hurt in this people to
ketftJJods Commandements, and to doe them, that it may
goe well with them and their children. As if hce had
faid, I know you fpeake no more than you thinke, 1
know that you are refolved to doc* what the Lord will
appoint, but you # have your old hearts ftill : Oh that
then were .an heart there.
So they that take new Purpofes to themldves, it is J
well : but we may fay, O that therewere in them an j
heart ! Folk fares with men in this cafe, as with them f
fpoken of in Scripture • one fad, hee would got into the
Vineyard > and did not.
It
Ser.IV.
Naturall
men may
appprove
of Gods
Law.
J7»
Seh.V.
• t ;
A New Creature ,V>hat.
It is a frequent caie, when men fay, they willgoc >
into Gods Vineyard, they doe not, becaufe they
are not able, till they have another Nature : It is an
intent above their ftrength -therefore content not your
felves with Purpofcs.
- •
FIFTH SERMON VPON
THE NEW CREATVRE.
]
Look thit
good per
formances
be natural
to you.
2 COR. 5.I7.
Therefore if a man be in Qhriji y let htm bee a
New Creature.
Htrdly,if this be required of every man,
that he have another Nature, then we
muft lead you a (Up further than wee
did before, you muft not onely, not
content your felves with good purpo.
fes and defires, W more than that,
withgoodand holy anions : Itis not enough that you
doe the anions ihatare holy and good, that your lives
be holy an.d good in great me afure, ; or for a fir, but the
Nature muft be altered, that is, jp is not enough that
thou excrcifeft meekencfle and temperance, gcntlenefTe
and
•
A New (feature y Tt>kat.
and humility, but thou muft be an humble man, and
a meckeman, a man lowly in fpiric,of afobcr and tem-
perate dtfpofition, thy very nature muft be turned into
this 5 that is, thefe graces muft be fo incorporated into
thee, as if they were con-naturall to thee : therefore it
is faid of David, not only that he did what was good,
and Gods will, but he had an heart after Gods heart :
fo it muft be true of all the Saints, for God delights not
but in the heart : Therefore in Pfal. 5 1.6. Thou loveft
truth in the inner parts, therefore haft thou taught mew if
dome in the fecret of my heart: that is, though the'out-
ward performances be good in thcmfelves, yet thou
delighteft not in tbem, that which thou delighteft in, is
to h3ve another Nature, to have truth in the inward
parts • that is, when the inward frame of the heart is al-
tered,when that is fet aright,therefore thou haft taught
piewifdomein my hidden parts, in my heart, thou haft
not oncly given roc wifdomc to behave my felfc well
abroad in my adions and carriage, but thou haft made
me wife in the fecret of my heart.
It is faid oilojhua, he had another Spirit, elfc he had
not come into that Land: therefore fee if thou haft fuch
a change in thy heart,that thoudoeft not only do good
things, but that thou doeft them in that manner, that
thou doeft naturall anions, that is, in fuch a manner,
that thou canft not but doe them, as llohn^.p. They
cannot finne, for they are home of God. They have ano-
thcr nature, what followcs on that * Therefore they
cannot fin, as a man cannot doeagainft Nature, they
cannot doe any thing againft the truth.
Againe, on the other fide, they cannot cbufe but do
good, as a man cannot chufe but do that which is natu-
rall to him. Bb Doe
373
SfiR.
Sir. V.
J New Creature, "bint.
£»fft»
How to
know oui
nature is
altered.
I
; It iseu-
ftomc.
Doc not fay, ThisRuleisftri<a,whocanheareit?
Doc wc make it ftraiter than the Holy Ghoft doth *
What elfe is the meaning of if, Whomever u in Chrifl, ti
d New Creature ? that is, hath another Nature . all we
doe, muft come from another Principle, which is the
fame to thee now, which Nature was before, all muft
be altered ; as we fay of Creatures, that which is dogs-
meat, is afheepes poyfon 5 fo it is true of men, when
the Nature is changed, there is not only an alteration
of a<2s,but what was his meat before, is now his poy-
fon I and what was poyfon to him before, is now his
delight, it is that he feeds on.
But you will fay, How /hall I know when my Na-
ture is altered i It is a matter of great moment, no man
can be faved without ir, and it is nothing to have holy
purpofes, defires, and adions^ but the Nature muft be
altered -therefore it ftands us in hand to know it.
You fliall know it briefly by this : Firft,whatyou
doe naturally,you do itconftantly, you doe it ordinari-
ly : for Nature is a conftant thing. In things not natu-
ral], there may be much inequality, they may continue
for a time, and belaid afide againe, as a peece guilded
over, long wearing will weare offche guilt 5 but what
if the Lead or Silver be turned into Gold f Tnen it will
bee ftiil the fame : fo it is with the man, whofe nature is
changed, he will be conftant, the fame nature will hold
out and continue. A Wolfe that puts ona SheepeS clo-
thing, may bee like a Sheepe, but is not turned in to a
Sheepe ; we are turned into Sheepe, as Chrift turned
Lions into Lambes, Serpents into Doves, that is, he
alters the very nature, when that is done, then a man is
alway like himlelfe,indeed he doth it by dcgrees,as you
(hall
A New Creature, Tt>bat.
(ha!i heare hereafter, but he is ftill the fame. There-
fore confider what conftancy, what evenncfle, what
equality is in your Nature $ for if there be another na-
ture given you, if you be other men, youdocnotaft
another perfon,for then you may be ready to put it off,
and lay itafide, but your nature is altered, and fo your
carriage will be conftant,
Againe, what is naturall to thee, is pleafant, becaufe
indeed all plcafure is nothing clfe, but a futablenefle to
our Narure. Let the nature be what it will be; any thing
futable ro ic will be pleafant: Therefore it is a conclufi.
on the Philofophcrs had, that, that light which is Con-
venientipma nature , is the pleafanteft light* Now
if thou have another nature, all the wayes of God will
be pleafant to thee, // will be meat and drinkeie thee to
dee bu will.
Againe, if it be naturall, thouwiltaotbcfubje&to
wearineffe. Another man is ftill going up the hill ,
when he isabouc holy duties, and growes weary, and
fits downe, and is not able to continue- butwhatwe
dor naturally, we are not weary of 5 The eye is not wea-
ry with feeing,nor the tare with hearings becaufe it is na-
turall: The affiduity Of holy duties, wearieth out any
man that hath another nacure • but let the nature be al-
tered, and he holds out, they be Co t arrc from wearying
him,that theyabilitate him, th^y make him more able,
he burthen growes lighter, and the way more eafie,
when to another man it is hard, and he cafts it off
Againe, if it be naturall, it wiilour-grow the contra-
ry, it will weary it out 5 for Nature is neercr to as,
than that which is adventitious. Sin is put out of pof-
feffion,a mans felfe is altered, fin doth not dwell there,
Bb 2 but
Ser. V.
2
It is plea-
fant:
3
It is un-
wearied.
3,
It will
wear e 'out
that that
is contra-
ry,
) 7 6
Sk*. V
Simile.
Ob\tti.
Two
things in
a new na-
ture.
A New Creature, Tbkat*
but it comes in there. Now there is another nature
which weares it out, as a Spring doth mud, let mud
fall into a Spring, it will worke it our, for it is a living
water, ftill working. So if a mans nature be changed,
if a man fall to finne, yet there is a Spring, and that na-
ture will returne againe and againe, and workeit our, if
not to day, it will to morrow,becaule there is a Spring
there. Againe, where thereis not a New Creature, it
will never leave fetling till it have corrupted the whole.
But an Obje&ion will come in, I cannot finde this
change of nature, I finde that the fins I delighted in be-
fore, 1 delight in ftill • thofe evill inclinations which I
had before, I have them ftill, I finde not fuch an inward
alteration, I finde that lean fuppreflc them, and re-
ftraine them, but the change of nature I findenot.
This is a great Objection, and needs an anfwering.
To this therefore I anfwer, two things thou fhalt
finde in thy felfe,if thy nature be changed, if thou have
another nature in thee, though there be fomething in
thee, that doth like the objects of thine owne lufts, yet
there is fomething in thee that abhors them, though
there be an inclination that carries thee towards them,
•yet there is a contrary inclination that refifh them, fo
there is fomething ftill that comrades and oppofeth
them.
And that is not all, there is, befides this, a weakning
of the vigour which before they had, there is not that
ftrength in them that was before. So that there are
two things in every man that hath a new nature : Firft,
though -there be much of the old there, yet it is excee.
dingly weakned and mortified. And fecondly, there
is much new that was not there before. In every facuJ-
A New £re<ttnre, lt>hat.
]77
Similie.
ty there is f omething new, that puts a good tincture, 1 s ^r. v.
a beauty, and glofle on every a&ion thou doeft 5 fo as
though thou doe much of the old, yet not fo much as
thou didft before , and thou doeft much that thou
couldft not doe before. Therefore be not difcouraged,
though there be fome inclinations left ftill , yet the
ftreame is weakned, the vigour is abated : and againe,
there is a contrary ftreame that oppofcth, rcfifteth,
and overcommcth it. It may be at the firft, thou may*
eft finde it more difficulty but in continuance thou fhalt
find it more evident.I cannot better reft mble it to you,
than by a man newly recovered out of fickneffe, take
a man that is newly recovered, as foone as his difeafe
begins to lofc his ftrength, and health begins to enter,
the health is exceeding little at the firft, but you (hall
finde this in fuch a man, that health is in every parr,
and y ou (hall find it will grow ftill and get ground. And
againe, although a man be exceeding weake, not able
to goe out of his chamber 5 not able, it may be, to goe
out of his bed, yet the ficknefle is gone and fubdued,
and health hath got the vi<3ory ;fo the ficknefle growes
weaker and weaker, and health ftronger and ftrongcr:
fo Sincerity is the leaft of all Graces at the firft, and
growes to be the greateftat the end : therefore, though
there be the fame inclinations in thee flill,yet it is like a
fickneffe when a man is upon point of recovery, when |
the health begins to enrer in, there Is a great weaknefle s
remaines, but the health over.ballanceth it.
Therefore,be not difcouraged for that, only,be fure
that thou finde thofe Inclinations die in thee more and
morej and that health growes more and more; for lufts
are faid to be mortified, not becaufe they axe a<3ually
B b 3 dead
Sincerity
little at
the firft,
?7.8
A New Creature^ Tbhat.
Sek. V
rfe4.
To abhor
the old
nature, g
to feek to
have ic
changed.
Rom.7.*-
dead already, but bccaufc they are dying, a wound is
given them, and they will bedead. Amanisfaidto
have a new life, becaufe he is growing towards it . fo a
man is a New Creature, not becaufe heisperfe&ly
new, but that is the end he lookes to.
Fourthly, if vvee muft have another Nature, then
furcly, the Nature we had before the old Nature, muft
needs be very bad, for nothing is to be changed, but
you change it for the contrary • Now if thisbc requi-
red as good, the other muft beabhorred as evill: there-
fore learne, not to excufe your ownc nature, or your
fin from ir, but abhorre it $ this is a point of great ufe,
anddire&Iy flowing from the words: If another na-
ture be required, the old nature is bad, and muft be ha.
tcd,abhorred,and emptied forth : now becaufe men are
exceeding apt to excufe thcmfelves from our nature*
they think their fin is fo much lefle, becaufe they have a
ftrong inclinatioato it. They arq deceived inthis, for
the finnc is fo much the greater y if theSparkebefo
much, what is the Fornace within t If the Branches be
fo bitter,what is the Root ? Therefore make this ufe of
the aftuall fins which you commit, they (hould be as
rivers to lead you to the Sea of corruption within you:
You (hall fee, the Saints made this ufe of their inward
corruptions. Paul, feeing the rebellion of his flefh, it
led him to the body of finne, amazed him, he complai-
ned before, but when he came tothar,hegrewtoan
extremity of complaint, as iftbat were worfe than all
thebianches. SoX>4^/Wconfideringhismurther, &c.
made him to know what it was to be conceived in fin,
for at that time he comes to that complaint in the one
and fiftieth Pfalme, I was conceived in finne, and in ivi-
cfuity i
A New (feature ^Tbhat.
quity hath mj mother brought me forth ; 1 fay 5 thefe par-
ticular finnes fliould lead us to know our nature. So
did lob when he faw what his failings had beene, he
lookes tohimfelfc and abhorres him felfe. It maybe,
this hath becne taught you, you arc to be humbled for
your finnes, and for the evill anions that you have
done 5 and this you ought to doe, but we muft lead you
further, you muft be humbled for your nature, and in-
deed this humbles a man,a man is never humble til then-
for a man may think his anions bad, & confeflc them,
yet he may thinke his Nature is not bad 5 but when he
fees that his nature is bad, heabhorshimfelfejnow,
humiliation is like that : when a man comes to abhorre
himfelfe, it is a greater degree, than for a man to ab-
hor his a&ionsj as it is (aid of lob, he abhorred him-
felfe j fo thou muft learne to abhor thy felfc, to abhor
that nature that is in thee. We are very backward in
this, every man is ready to excufe himfelfe, though I
did this and that, it is my nature, but thou muft know
that the corruption within,is more than the fin without.
Now this humiliation muft not reft meercly in this,
to abhor thy felfe,but it muft lead thee f urthcr,to have
it renued, as thou wilt never feeke to have another Na-
ture till thou be humble* when thou commeft to abhor
j thy felfe, thou wilt labour for another felfe, and not
before, thou wilt then be content,y ea defirous that that
old heart of thine may be broken in pecces, and that
I thou be made new.
Bur, you will fay. What {hall I doe to have this old
Nature made new <
Goe to Chrift , the fame anions hee ufed when
hce raifed Lazarus, the fame a&ions he doth, when he
B b 4 raifeth
V9
Sbr. V.
A New Creature, ft>hat.
How to
get our na-
tures re-
nued.
Feare not
falling a-
way.
raifeth any to lite- therefore the fame courfcmuft be
taken, that was taken tor tikLdzaru* from the dead:
What was that '. To beleeve in him . You have in lohn
1 1 .4. it is faid, This is befallen him, that the glory of the
Son of man may befeene: that is,that Chrift may be glo-
rified. So the blinde man was faid to be blinde for the
glory of God : So it may be faid of the old Nature in
man, of the death that hath gone over all mankinde .
therefore it is that God may be glorified, that is, may
(hew his power in renuing it:Thercfore, as Chrift faid
to Mary ,t)id I not fay to thee beleeve? Beleeve only, and
thou jhalt fee the power and glory ofGod.So fay I to every
one of you 5 only beleeve, that is, goto God, befcech
him, and give not over, and beleeve that he is able and
willing to do it,and he will not deny thee, he will raife
thee from the dead, he will change that old nature of
thine y and know it is no fmall matter to beleeve he can
doii^LordfaithheJfthou wit, thou canft make me clean.
It was a great matter to fay fo : Examine thy felfe, and
fee if it be fo with thee, canft thou fay to Chrift, Lord,
if thou wilt, thou canft heale this nature and difpofition
of mine f Men are difcouraged when they fee fin hath
got ground of them, they have had a long combate
with ir, and cannot overcome it. It is an hard thing to
go to Chrift and hy,Lori,thou canfi make me wbolc-Jbut
thou muft beleeve, for he can doe it, and doth it daily,
therefore goto him, beg earneftlyof him, and he will
change this nature of thine, and make thee a New
Creature.
Againc, fifthly, if wee have another nature, then
doe not feare falling away, for when a man is made
a New Creature once, he hath another nature,if G r ace
were
A TS(ew Creature, Tbbat.
were nothing but a thing infufed, an adventitious qua-
licy,that did only adhere to us,we might lofe it againe,
but having another nature, never feare that thou canft
be changed to the contrary, for thou haft another Na-
ture. Indeed you muft goe thusfarre, you may lofe
Flown (as we (ay) but not Radicem^ aftum, but not Po-
tentiam, you may lofe the Flower, the branches may
be cut downe,but life remaines in the Root 3 you may
lofe the Aft, but not the power, you may lofe the de-
grees • you may lofe it Gradttdiur^ notTotaliter. And
laftly, you may lofe the fenfe, you may have CratUm
fine finfu gratU, you may lofe the fenfe of it, but not
the thing - you may lofe the ufe, the root and lubftance
you cannot- you may lofe the degree, not the whole:
that is, when you are once a member of Chrift, there
may be a benumming, that may hinder the influence
of bloud and fpirits, but fo as it (hall never be gangrcd,
it (hall never die againe 5 there may be a cloud on you,
but the Sunne (hall never fet on you.
But, you will obje&, Grace of it felfe is of a muta-
ble nature 5 for that which is fubjeft to decay in parr,
is fubje& to decay in the whole. Againe, it is a Crea-
ture, and every Creature is fubjetft to perilh. Againe,
we fee that the Angels and Jdam in Paradife had grace
as true as we, yet they fell from it.
Ianfwer, It is true 5 Grace of it felfe may perifh, it
is poffible, it may dye, for it is a Cteature, and may
periflias well as any other, confidcredinitfelfe, but
if wee confider it as united and joynedtoChriftle-
fus, fo it cannot faile you y for, you muft know, Grace
in every mans heart, is like light in the aire, and like
water in the Ciftcrnc : now it is true, if the Sun fer, the
light
382
Sbr. V.
0b\c8.
Anfo.
Grace u-
nited to
Chrift
cannot
periih..
J?:
Ser.
V.
A New Qreature, 'tohat.
light will vanifli, and if the Spring flioulddrie up the
water, the River would dry up too: buffering the Sun
never fets, that is,Chrift never departs from you,whcn
he hath taken you to himfelfc, and feeing the Spring
never dries up, though grace of it felfe be of a muta-
ble nature, yet by rcafon of that conjun&ion with him,
it can never be altered, and thence it is that you cannot
fall off. It is true, if we were cut off from Chrift,
Grace fhould wither , as the Branch being cut off
from the Root, but being knit to him, theSapmuft
be in the Branches , becaufe it is in the Root , and
life will be in the members, becaufe it is in the Head:
therefore, we fay, no man can fall from Grace* bc-
I caufe heccannotbeecutoff, once on, and never off,
once his, and never feparated againe, as Rom. 8. 35.
The Apoftle goes through variety of things, that j
may feeme to be able to feparatcus, but nothing can,
and feeing nothing can feparate you, you fhallbave
al way Sap, that is 3 Grace, it (hall never be taken from
you, when once you have it. So that if a member may
be cut offfrom Chrifts body, it might perifli and dye,
but as Chrift dyes no more,(bevery one in Chrift dies
no more ; Rom. 6. p. Chrijldyes no more^fi every one in
him dyes no more ; that is, he lives as Chrift lives:There-
tore, if there can be no disjunction from Chrift, thou
maytft comfort thy fclfe, thou (halt have grace for
ever. Therefore comfort your felves, my Brethren,
with thefe wordSjdo you regard an Inheritance above a
Leafe, becaufe an Inheritance is a conftant thing i Doe
you regard Pearles above Flowers, becaufe they will
not wither i Why then doe you not get Grace, which
is fo conftant a thing. Be not difcouraged, giuc not
over
A New Creature, >W,
&
over your fight -, for feeing Grace (hall never have an
end in you, you (hall be fure to overcome, you may
have many an hard bickering, but you are fure to hold
out, Difcouragemcnt is a great meanes to make a man
fie ftill • I (hall never get victory over my fins, and then
I fhall be cue off, No,icisimpoilible, whenitisonce
planted, it (hall grow, thou (halt have the viftory.
Sixthly, if comming to Chrift, we (hall haveano.
ther nature,thenbe not difcouraged to fet upon fo holy
a work. Indeed, if this neceflity were laid on thee, to
ferve God in newneffe of life with an old heart,it were
an hard task,and very intolerable, thou hadfl: reafqn to
fitdowne and never attempt if. But this is for comfort,
Thou (halt have another nature; AH difficulty arifeth
from difproportion, bctweene the faculty and the ob-
je&, or the thing to be done. As for a man ofa (hallow
under ftanding,to be put to ftudy an hard ihing,the diffi-
culty is,thereis no proportion betweenchisuhderflan-
dii>g and theburthen of the thing.lay agreat burthen on
a childe,and he cannot bcare it, but were he as ft rong as
the burthen, it were nothing. If God fhould impoic on
thee newntfle of life, and' faffer thee to keepethy old
nature, it were an hard task^ and thou wilt never per-
forme it,thou wilt find thatdifficulty in it, by reafon of
the difproportion bctweenc thy nature and the duty 5
but feeingthou (halt have another nature,be not difcour
ragedjgo on with comfort, and remember that the bed
nature in the world, if God change it nor, it will not
ferve the turne. And the woife nature, if thou thinkeft
thou haft a worfe nature than others, if he will change
ir,;he is able to do ir, with readinefls and facility,there~
fore be not difcouraged.
Agaioe,
Se«. v.
rfi
*5
Be not dif-
couraged
with the
difficulty
of any du-
<y«
Difficulty
whence it
j84
Se"r.V.
A New Creature ^bat.
vft 2.
A change
of nature
is a ground
of comfort
Two
things in
firft fruits
Againe,if thy nature be changed, thou muftbc com.
f orted : Comfort your felves in this 3 that you have
another nature (and fo we will end this point) for it is
a very great comfort, a comfort beyond that which
perhaps youiraagine, for the Saintsare too flow, too
backward to confider their confolations, their privi.
ledges, the glorious condition they are in: therefore
glory in that, comfort thy felfe in that, that thou haft
another nature given thee.
But, you fay j what benefit have I by that i
I will not (land on it, but name one place, lames i.
iS.He hath beget m againe with the Word of truth, that
rpejhwld be a kiude of firft fruits of his Creatures r that is,
he hath given us another nature : And what doc we get
by that i by this meanes you are made frimiti^ the
firft fruits of his Creatures.
There are two things in that, when wc arc laid to
be firft fruits, we arc the crcame and the prime of all
his Creatores, as the firft fruits were the creame of all
the field, the top of all the Creatures of God; and is not
that a glorious condition that this new Nature puts us
into that be changed > that it will make you the higheft in
that kinde, this is a great priviledge : there is a wonder-
full difference betweene Angels aad Devils, one is the
top, and the other is the bottome, all the difference is
only this, New Nature: therefore, when thou haft a
New nature, thou art put into a high and glorious con-
dition, and this is the firft fenfe , that we arc New
Creatures.
Then there is another, by being the firft fruits,
you fan&ific the whole field $ all the world fares the
better for you 5 for the firft fruits are, not only tlie
beft,
A New Creature, 'tobat.
bed, but they fanftifie all the reft, that is, all marikinde
receives good from you.
When Let was out oiSoiomejx was fet on fire,when
the Ifraelites were once out of the red Sea, the waters
returned and drowned Pharaoh: So Gods children fan-
difie the whole lumpc : therefore you have a great
privilcdge by being New Creatures : So much for
this, that you mud have another nature.
Now the next point is, there muftbeanewnefle,
Whomever U in Chrift y let him be a New Creature : From
thence many things are to be gathered > As firft 3 if we
muft be New Creatures, then are we redeemed from
old cuftomes, there is a lingring in our nature after that
we have becne long accuftomed to doe, old haunts are
very prevalent. Cuftomc is as an Iron chaine, to tyc
us to the things that are evill. Now thou muft be a
New Creature, Old Cuftomes are fuch as Chrift died
to redeeme thee from; Even from the vaine convention
you have received frem pur Fathers. Therefore, you
that arc held in any by.wayes, remember that you are
bound tobe New Creatures, and take heed th3t cuftome
prevaile not with you $ for it is exceeding prevalenr,be^
caufe it is pleafant, as what a man is long accuftomed
to, is very pleafanr, for cuftomc breeds another nature,
and what is fo futabl'e to us, as things con-naturall with
us, and what are fo, are very pleafant,
A man will be : loath to come out of a thing which he
hath much beene accuftomed to : Firft, it wins of our
Iudgements,or our opinions,and that is the rcafon why
young men are not able to judge,and other men that are
accuftomed to evill courfifs have judged already, and
will not judge againe 5 and by this meanes cuftomc pre.
vailes
f ft f
Ser. V.
Olj. ?•
It muft be
a new
creature.
Confe cla-
ries
thence.
I
That we
3re redee-
m ed from
old cu-
ftomes.
Cuftome '
hath ma-
ny advan-
tages a-
gainft us
I . It gains
upon our
mems. )
3 8(5
Se"r.V.
A New Creature, what.
i. It is
croublc-
fome to
alter ic
5. Wee
plead for
4 . it
breeds
Senfcicf-
neife.
vailcs exceedingly, for it is nptonclypkafant, but it
wins of our judgement.
Againe ic is exceeding troublefome to change,whcn
a man is accuftomed in a thing, ic is eafic to continue in
that cour fe, but to go out is troublefome,
And againe, we thinkeitadi£paragemenr,whathave
we lived thus long, thus many yeares together jp this
traft, and (hall now change it?
And which is worfe than all the reft: Cuftome
breeds a fenfekflenefte- Take heed that you be not hard-
hed through the dtceitfulnejfe of fin-, that cuftome ;akes
not away all fenfe-, Con[uetudofeccanditoltitfenfitm pe-
can • It is not an eafie thing to leave an old cuftome; but
remember,that tfjou be in Chrt/l, yon mufl be New Crea-
tures ; He fhed his bloud toredeeme you from fin, that
is, he hath paid a decre price toredeeme you from the
bondage of cuftomes, from ysur oldConverfationfhzTC-
fore doe not fay you have long done it, and will doe it
ftill, Antiqua confuetudo, is nothing elfc but vetuftaa er~
roris : Men do excufe their evill a&ions from their cu-
ftome in t hem,but know it is no good exaife, to excufe
fecond errors with a former.
Doeft thou think it a good excufe to (3y,I have done
it thus long,and therefore willdo it ftill < Yeeld not to
it, but know thou ought ft to be changed, have this ftill
in thy minde, thou muft have a new nature, thou art re.
deemed from thy oldcuftomes.-and this I fpeak not on-
ly to the old,but to the young. I call it old, not becaufe
men have long continued in it, but becaufe it is futable
to the old nature. You fhould therefore rather make a
contrary ufe of it,and be ready to fay,feeing I have con-
tinued in fuch a courfc f o long,it is time for me to alter-
it
A !>{ew Creature y fbbal.
it is too much that I have fpcnt To much time amiffe, J
have fuffered Chrift to waft,and knock til his head be wet
with the dew, he fllal wait no longer, I wi] how of en to him :
for therefore arc we New Creatures, that we may be
redeemed and freed from thefe old cuftome*.
Secondly, ifthoumuftbenew, then let it not feeme
ftrangetothee^that the world wonders at thee 5 for any
thing that is new 5 we are apt to wonder ar 3 as at new fiars
that have not appeared before,& at new fafhions. This
is the Condition of all Saints to be wondn d ar, I and the
children whom thou half given me, are as-figms and won.
ders inifraei. If it were among Turkesic were another
matter, but it is fo in I'fracL
Be nordifcouraged for this, make account of it, the
world will wonder at New Creatures ^.wd let it not fecm
ftrange 5 for when thou knoweft -that iU'theworJd lyes
in wickedneffe, as in i John 5.19. And knoweft that thou
art a New Creature,why wilt thou be difcouraged^Let
the Mathtmatitionho. working according to his Art, he
drawes lines according to his Rule, if a Countrey-man
laugh at him, will he give over and be difcouragedc' He
will not doe fo,for he knowes it is the mans ignorance:
,fo if thou approved thy felfe to God, if thou keepeft q
good conlcience in dXUhings towards God, and towards
ttWtfheworld wilwonderatir,yetthougoeftby Rule,
it is their ignorance,it feems ftrange to them,and there-
fore they fpeak evill. It is the multitude that doth if, and
the multitude dothal way caft fhame on thar,w ch (hamcs
theffi: know it is the fafhion of the world todo'e fo, the
life of tltc Saints is a fecret cenfurc,now there is no way
for the world to helpe .themfelves, but tobkmifh that
w iich fhames them> to caft fhame on that, to blemifh
that as much as can be. There-
_L 8 L
*5e R. V.
Conftci,
p.
Wonder
not that
.the world j
"Wonders
at thee.
Hay 8. 18.
tVhythc
world dif-
graces rhe
Saints.
ii 8 _l
A New Qreature, what.
SZR.
Therefore the old world doth put away all, that
may dilcoverthem : As the Painter when he had pi.
ftured a Cocke very ill, commands his Boy to drive a-
away all true Cockes from the pifture $ for, faith he, if
they come neere it,all men will fee what a bungler 1 am,
but if no true Cockes come neere, it may paffe well e.
nough: After this manner doth the world, As long as
no New Creature comes neere, their oldnefle is not
fcene, it is not taken notice of, they doe well enough,
but if there be one in a Countrey or Towne, or bne of
a Society, whofe courfe is of another fadiion, that hath
another life,that is,a New Creature,when he ftands by,
the old will appeare, and they will have it driven away:
I would the times werenetfuchasthatlncedeprefie
this.
Indeed it is a great weakeneiTc to be difcouraged in
the wayes of God, and to be aihamedof that which
(hould be our glory. It hath alway beene the manner
of the world,and that may comfort thee • for the world
is as the Sea that cafts out Pearles, but this is my com-
fort, fome will gather them up, fome know them to be
Pearles, and prize them fo, though the world cafts
them out as mud, yet the Lord knowes what thou art,
The world loves her w«,but what is not like themfclres,
the world canncjt love . as the Ethiopians pi&ure An-
gels blackeand Devils white • fo doth the old world,
what is blackelikethemfelves, they reckon beautifull,
but they that have the true beauty they honour not, bc-
caufe they are not likethem.
Therefore if thou findeft ill entertainemeut in the
world, thou rauft know, every New Creature fhall
have it : And let me fay this of the old world, that are
ready
J. New (feature, Tbbat.
ready to caft (hame on the new Creatures,you (ay yoa
doe it not to the New Creatures, not tathem that are
religious, but you doe it to Hypocrites: Let me fay
thus much to you before I paffe this point. Thofe Men
whom of all others you may thinke not to be New
Creatures, may be the beft men $ as a Philofopher an-
fwered, and it was a wife anfwer, when an ignorant
man asked him, who was an happy man, whereas Men
reckon Kings and Princes happy Men ? He anfwered,
He that of all others thou thinkeft raoft happy, may
be moft unhappy ; and he whom thou thinkeft moft
unhappy, may be moft happy : So thofe that be difli-
ked for the moft part, are thefc New Creatures, and
thofe Men fpoken well of, are of another flock, like
themfelves.
Thirdly, if we muft be New Creatures, then pull
downe all that is old ; for whatfoever is old muft be re.
je&ed, a Man muft in every thing be another Man than
he was : So as thou mayeft fay, I had fuch a luft, fuch a
dilpofition, my delight was in fuch things, fuch Men,
fuch company • now lam changed, all is made new.
So chat rhy bufineffe is to pull downe now,and to build
up, that is the bufineffe of evei y Man to be ftill pluck-
ing downe the old building, whatfoever is old, what-
foever is in thy fclfe, in thy oldfclfc, thou muft be
emptied of, and thou muft be new, that is, Thou muft
t>urgt out the old leaven ^ : Cor. 5 7 . Purge out the old lea-
ven > for chnfl pur Pajpover is offered; Ifthatwasto
be done for the fhadow, muft k not be done for the
lubftauce * The Apoftlepreffethitfo, Purge out all the
old ieaven> all muft be purged, all old things mufl be
taken away 3 there was a ft rait charge that they muft
C c fearch
389
Ser. V.
Confett.
1-
Pal downe
all that is
old.
Ser.VI
Sin like
old leaven
Ob)e£i.
Anfw.
$£&-
ji New Creature, Tehat.
fearch their houfes, yea, every corner of their cup.
board, nor any place fliouldbcleftunfearched, and it
was to be done exa&ly, that in the lcaft corner there
fhould be no leaven left: So thou muft fearch all the
corners of thy heart, all the turnings of thy conventi-
on, the old leven muft be purged out all, out of thy un-
^erftanding, out of thy tongue, there muft be no more
thy old fpeech and language, out of thine eyes, there
muft be no more wantonneffe • out of thine eares, eve-
ry part of the old man, of the old leaven, muft be pur-
ged out of the whole Soule, there is noqgeftionof
that, and of thy body too 5 all the manner of thy con-
vention muft be holy ; all old leaven muft be purged
out, becaufe it is old leaven; and you muft kecpe the
PaiTcover with that which is new, with new doughy
with the New Creature.
For fin is like old leaven, now leaven when it is old
is the worft,as every thing gets ftrength from their age,
and it is oi that Nature, that if they do not purge it out,
it will leaven the whole lumpe: iftherebeanyjotof
leaven lefc , it (hall fowre all thy heart. Sin is like a fret-
ting leprofic that will run over all 5 f leaven is ftrong,
it fowres quickly and fpeedily.
But you will fay, How (hall I doe th&, then I /hall
be free from all fin i
The meaning is 5 thoumuft diflike all 5 fin muft be put
outofpoiTcflion, it muft be emptied forth, thou muft
be in war with it all, that is, thou muft refift all, if any
be not purged out, that thou fuffereft it to lye quietly
without rending, it will leaven the whole, therefore
purge all out.
But muft all the old bulling be pulled downe; Is
there
A New (feature ^kat
there nothing to be left there i What (hall we do with
our natural! difpoiitions f
You muft know,that only the oldnefle is to be taken
away,but the nature it felfe is to continue,there is much
ufe of nature, only you muft know, grace takes away
the obliquity ,the oldncflc,thc fowreneffeof it^and puts
a fweetneffc into it. As a Ship under faile, the wind is
profitable to drive the Ship, elfe it will not go, all the
matter is in the Rudder,that it be turned the right way.
So Nature, the ftrength of Nature, affe<ftions,or what-
focver they be, arc like the wind to drive theShip,thou
mayeft retaine them, only godlintfle muft fit at the
Sterne, the obliquity muft be taken away, the nature
muft beleft,thou muft fo pull downe the old building,
f har the fame materials may be ufed againe, the natural!
affe&ions may continue in thee ftill, but there muft be
another Auriga, another to drive them, and that is this
newneffe.
For example, a man is naturally fad, he may conti-
nue this, the oldnefle of that is, that it fpends it felfe in
earthly forrow and worldly difcontent, when grace
comes, when the new man comes, it powres it felfe
forth in Prayer, Is any man fa J f Let him pray.
So it may be thou at c naturally merry,grace takes not
away this difpofitton,but wheras before it wasfpent in
vanity«now he thtt is merry fings Pfalmes^Let him that is
merry fing Ffalmts-jhdX i*,» mans memnefle is turned to
an holy cheerfulnefle, the diflblureaeffe is taken away,
but the difpofki on continues fiiiliReltgte eft /^though
not^tjfiluta.So it may be thou art ol a tacile nature,bc-
fore it was to evil, aj»d fooo drawn away by evil,when
grace comes thou muft be facile to good. It may bee
Cc 2 thou
179
Ser.VI
K^fft/W.
Grace
tikes not
away na- .
turc, but
the old-
nefle ©fit.
J1L
Sbr.YI.
Cortfeft,
Wonder
not at the
uneven-
neffe
which is
found in
the lives
of thebefl
men.
A New Creature, *»hat.
thou haft a fturdy difpofitiorij full of raetall and cou-
rage, whereas before it was to attempt evill things
with much violence, now it is fet on good enterprizes
with as much zeale, fo there is nothing to be pulled
downe, only the oldncfie muft be taken away.
f?f?f*$S|f?<
The
SIXTH SERMON VPON
THE NEW CR.EATVRE.
2 COR. J. 17.
Therefore if a man be in Qirift^ let him lee a
New Creature.
Gaine, if we muft be New Creatures, if
that muft be the condition of every man
to have another new man begun in him 5
then wonder not at the uneven nefTe
which is found in the lives of the beft of
the Saints. For if there be 1 omcthing new, and fome-
thing old, (as there is) there muft needs be an uneven-
neffe, as where there be two contrary principles, mo-
ving two contrary wayes, the body moft needs be mo-
ved with tome unevennefle, and ancquality : therefore
be notdifcouraged, for that you are not perfeft in all
things,
A New Qreatnre, Tbkat.
things, you have fomething new in you, and fomething
old • only take heed you be not miftaken in it. For there
is a great difference betweene theunevenncfle befalling
the Saints, which are New Creatures, and the uncven-
neffe in the wayes of the wicked, there is a great diffe-
rence bet ween the failings that they are fubjed to,who
are upright- hearted, and betweene the failings of them
that are rotten and not found at heart.
You will ask, how (hall I know the difference t
This is the difference:
There be fome men whom Saint /4«w complaincs
of in his firft Chapter, that arc unftable in all their
wayes, and in the fixth Chapter of Saint Matthew, that
have not a fingle eye : if the eye be Jingle, * 11 the body u
light 5 but if the eye be double^ all the body is full oj darke*
neffe : That is,there are caufes why men walke uneven-
ly, one isbecaufe they arcasinl/v/^ they know not
which way to choofe, they are yec in doubt what to
pitch on; as a man Handing between two obje#s,& not
knowing which way to choofe, but fometimes will be
with one, fometimes with the other, according as his
different temper guides him,he will not pitch refolutely
on either : So it is a double eye, becaufe of the obje&s 5
it lookes on two obje&s, now on one, and now on an.
nother $ now it is carried this way,now that way. This
is a thing every where condemned in the Scriptuie; but
there is difference betweene this and a fingle eye, that
hath one obje<ft,that hathchofen God for his God,but
folio wes him with much weakncffe,with much imper-
fedncfle. this man hath a fingle eye, and hath pitched
on God ; another hath two things in his eye, Onething
I ig defire, faith David, and ene thing mil ifeekefer, &c.
Ser. VI,
Objett.
Anfw.
Difference
betweene
uneven-
nefTc in
the Saints,
and in the
wicked.
Eye fingle
and dou-
ble.
Cc 3
And
Ser.VI.
Anfw.
Ob\t£l.
A New Creature, Tt>bat.
Ob\ett.
Relu-
ftance i*
the Saints
when ihey
fin.
And I have chofen to run the way of thy Commande-
ments. So all the Saints, one thing they tfcfire which
they pinch on, they have refolved to fcrve God with a
pcrieca heart s another man is unrefolvcdandknowes
not which to choofe, therefore is to and fro, off and
on, now very forward, and then backward, religious
in a good mood, and then off againe. This you muft
take heed of, for here you ought to bedifcouraged,
this is not our meaning, when we fay you muft not be
difcouraged for your unevenneflTe.
But how (hall I know it, a little further t
By this, if your eye be fingle, that you have chofen
that one way, that you have pitched on ir, that you
be more than in Mquilibrio^ where the ballances hang
even,you (hall know it by this,the failings ofthe Saints
are never in that degree that theirs are, that have not
found hearts, that is, luch a man though he ferve God
for a fit, yet when heisoffagainc, he is like a mm in a
Mask, he is no more the fame man he was, but there is
a broad alteration betweene what he was before, and
what he is now. The Saints in their worft ftate have a
tin&ure of holineffe, a threed of Skarlet runs through
their whole Iives$ after they are once changed, they
never fall in that degree, they have a feed in them that
will never let them go fo far.
Bar, you will fay, this is a notion^ how (hall we {ee
it by experience *
Thus ; they never lye fo long when they fall into a
fin, they arc not well, and they fhew it by rcfifling a.
gaine, they cannot continue in it : for there is a cerraine
reludance againft it, that raifes tbem againe, they fall
fornetimes into ill company, fomctimes in wayes of
wicked-
A New (jeature^kat.
V9
wickedneffe fomctimes into dcadneffe of fpirit • but
they are not content with this, they are like men out of
their owne element. Another man for the fits of his re-
ligion is out of his element, and is never well till he be
fetled in his owne Center againe; you fee it by Saul,
Saul had very good fits when he perfecuted David,
furely he was in good earned when he faid,he would do
it no more,and David was more righteous than he, he
wepr, and his heart melted, but he was fick of ir,he was
out of his element. The Saints have certaine fits, but
they are fick of finne, the other are fick of the good,
neffe and godlineffe which they have, and are never
well till they be fct at liberty againe, that they may
walke againe in their old way cs, lb there is great diffe-
rence in their degrees,
Againe, fuch a man, faith Saint lames, is unjlable in
alibis wayes, that is, a man whofe heart isuprighr,there
is fomc inequality to be found in his life, fomeune.
vennefle, yet it is but now and then, and by accident
as it were, becaufe the graces he hath be true, and good,
and though fometimes he fals, it is but by accident.
Take a true Drug, and a falfe and counterfeit Drug 5
when ever you will put a falfe Drug to trial], it will not
worke. Take a Drug that the Apothecary gives you ,
it may have the colour and frnell of a true one, it may
be you cannot tell how to finde it out, but in working
you may, if it be falfe it workes not; So take a Bow that
is rotten , draw an arrow to the head, and it is fure to j
brcake ; this fimilitude the Scripture uftth, Theyflarttd
afide like a broken bow, that is, when I put you to trial),
you flye back, for you are rotten;* So thofe that are
not found, it is not their ftabiliry that makes them go,
Cc 4 on
Ser,
A New Creature, T»hat.
men doe
good it is
Tor want
oftempta
tion.
Sb R.VJ.j on in the wayes of God for a time, but want of tempta-
Whenevill c * on t0 P ut r ^ ern t0 lt ' V\xluda& to ir, put Saulto ir,and
you (hall quickly findethem: But take a true drug, or.
dinarily it works well,but by accident it may not work:
A good Bow may be broken, by accident 5 fo a grace
that is true and right, may fometimes faile of work-
ing. I cannot better exprefTe it, than by this fimili-
tude : Take a (hip bound to a certaine Haven, ir pitches
there, the Compaffe is to fet the right way, but it may
be carried away by crofle winds, yet there is a ccr.
taine Haven which it tends to:Sorthere is acertaine Ha-
ven, which all the Saints of God goe to, howfocver
they are tranfported by temptations and lufts, yet the
Compaffe ftands the right way; Another is carried
afide by unccrtaine winds, ( for that is a Scripture fimi-
litude^} that is, there is the winde of a good mood car-
rying them towards God, let them be turned, they goe
another way, they are not bound to acertaine Haven,
they are not pitchr, the others arc carried afide by ac-
cident, fometimes they miftake the way, fometimes
they fall and flip in the way, but that is their journey
they travell to Heaven.
Laftof al), thofe that are uneven- outoffalfencfle
of heart, and not wcakneffc of grace, they never bring
forth fruit. I findc that to be the Scriptures Rule in the
eighth Chapter of Saint Luke, in the Parable of the
Seed, you (hall fee, it is faid of the third ground, which
went furtheft of the three, that it brought not forth
fruit; for the thornes grew up, that is, the world and
the pleafures of divers lufts, and choaked it 5 fothefe
men bring not forth fruit.
But, you will fay, they doe bring forth fruit, doe
they
object.
A TS(ew Creature, ibbat.
Ser.VI.
Critcs
bring not
forth
fruits-
they not do many a&ions in good moods? may not an
hypocrite go far i May he not have many bloifomes <
Yes, but they are but bloffomes, there is fomcthing ^4 n r w
greene, but they are but blades, the corne never comes! H yp o-
toearing, that is, they are never ripe : now a thing muft j
be ripe before it can be called good fruir, they never \
bring forth ripe fruir, that is, fruit indeed ; they bring
forth fowre grapes,£/5; 5 2* Idid thus and thus to my j
Vineyard, and it brought forth wildeg; apes ; icmay
be, to mens feeming they be as good as any, they may
looke as well asthebeft, but tnfte them and they are
fowreft, there is not any fruit, that is only the proper-
ty of the laft ground, to bring forth fruit wirh patience.
Now it is true of all the Saints, though they be weak^,
yet they bring forth fruit, and true, and ripe, and plea*
fant fruit, fuch as God delights to cat of; Come let us
rvalkc in the Gardened gather fome fruit , as in Cant 5. i,
The other bring not forth fruit. Take the befta&ion
they doe, being readily examined, it is net good, there
is fomething there that marrcsir^ and God fees this,
they may be very faire in the eye of man, but they are
abominable in Gods fight. Therefore if thou have a
new nature, be not difcouraged forthyunevenneffe,
which the beft of the Saints are liable to.
Againe,this is another Confcdary from this point,
and we may putthele two together, becaufe they are
two branches comming from the fame Root : If there
be another New Nature put into us, then Cxpcfia
combate ; for certainly new and old will not agree to-
gether ; you cannot put two contraries together, but
there muft needs be a fighting,theremuft be aconremi- ;
on: therefore exped that,and know you are not right $ j
there
Ex peel a
corn bate.
J9»_
Ser.VI,
A New Qreature y Tk>hat.
Oh]iti t
■
bifferen-
cesbe-
t ween e the
combate
in the new
Creature,
and that
fight that
feemes
to be in
| naturall
• men.
I
! Tn the
ifubjed.
i 2
i In the fuc-
ciffcs.
there is no new Nature there, except you findefuch a
controverfiewithin.
Bur, you will lay, this is not fo furea figne, for be-
fore this ! found many acombatc-and doc not Heathen
men cxpnffc what reluflancethey have had? Hivenot
civil} men, carnall men, and menignorant ot the wayes
of God, a great con Aid many times, betwecne the
confeience checking them within, and the adions
they doe i
I anfwer, it is true, but there is a great difference be-
tweene the Combate, that is, betweene the new Na-
ture, and the remainders of the old, and betweene the
naturall confcicnce, thofe glimmerings, thofe fparkes,
thofe good delires which even they may have that
are not fan&ified, for you (hall fiade all thefe diffe-
rences i
Fir ft, in them that are found, there is alia ftdes belli,
there is another feat of the warre: for where before it
was in the confcicnce, it is now throughout the whole
fcule, there is a difference in the Subje#,every faculty
is fet againft it felfc- becaufe before , the light was
(hut up within the wals of confeience, butitwas not
fhed into the whole foule, it lay glowing as aSparke
there, but it was imprifoned,you imprifoned the truth,
and would let it goe no further 5 but now it (heeds in-
(rothe foulc, what the under (landing knowes, isinfu-
fed into the will, and all the affedions • fo there is a ge-
nerall charge, and when the change is general!, the
combate mutt needs be generally the combate muft
now bs in every parr, whereas before it was but in one, '
Againe, there is a difference infuccefle, for inthc
condition betweene the confeience and the reft of I
the*
A New Creature, 'frhat,
thefoule, the conference (till lofes, and the other gets
the vi&ory : But in the other, alvvayes the new man'
prevailes^T^ Houfe of David prevatles againjl the Houfe
tfSaul : There muft needs be wars betweenerwocon.
trades, buttheHoufe-of David grcwcsjlronger : So, by
which our Divines ufc torefembJethis, lacebgotthe
better in the end: So there is a different fucccffe,the new
man outwreftles the flefli. Sometimes a man is foiled,
but we doe not fay a man hath loft the batcle becaufc he
hath a wound, or a foile, or hath bcene beaten back a
little,he hathgot the victory that wins it in the end,and
that is the cafe of all the Saints.
Thirdly,there is difference in the object about which
the controverfie is. The common nature hath but a
common light, therefore fees but grofle finnes, as your
eyes fee only Starres of a greater magnitude, when a
man hath a glimmering light, things that be great and
confpicuous he difcernes, that isa!l he doth. A natu-
rall mans contention is about fins of a great nature, be.
caufe light goes no further ♦ but in them that be fan&i-
fied, a deare light comes into the houfe, and (hines as
thorow a glafle in 3 cleare day, where you doe not /
onely fee the great heapes of dirt and dull, but the!
fmalleft motc ; the others doe not fee the mores, be-
caufc they have not that peculiar light, therefore they
arc never troubled about motes: Sothe contention dif-
fers in the objed • the Saints contention is about fmall ;
things, about the very manner of doing holy duties, j
about the inward turnings ofthcaffedions, about the [
fanclifiedntfTe of them about ill thoughts, they have a j
peculiar light- this doth not put out common light, but j
makes you fee more than you did b fore; there bee j
many!
Ser.VI.
I __
3
In the ob
40o
A New Creature^bat.
p
4
In the
continu-
ance.
Confeet
6.
Think it
not itrans?
i hat you
finde Tome
aukednefk
in the
wayes of
God at
hrft.
miny hundred fins now, which you never faw to be
fins before. Had not Paul a new light i Before, he had
not confidcrcd that luft was fin,but after war ds he knew
it: In the Saints, the 3ffe<Stions wherewith they per-
forme holy duties, yea, their affe&ion to their ill affe-
ctions, the controveriie is about that.
Laft of all, there is difference in the continuancc-this
contention of the naturall confciencc lafts but for a :
time, but it being betweene the old Nature, and new, it
continues to the end, it is never given over,others may
beincontroverficforafit, but hold notour, becaufe
the caufe of controveriie continues not, it is wornc out
and overcome; but in a new Nature, when it begins it
lafts for ever, there is no end: So you fee there is dif-
ference. If then you have new Natures, expc<3 a corn-
bate • yea, fo as if you have it not, be fure there is no
new Nature there.
The fixth Confe&ary, that I will deliver to you, is,
that if you mud be New, then let it not feeme ftrange
to you, though you find a little aukednefie in the wayes
of godlineffe at the firft-,for new things are a little trou-
bleibme, fudden changes are fo when the thing is new.
Be not difcouraged, it is that you muft expe<ft, and re.
member that cuftome will make it pleafaar, when you
are ufed to it a little. Therefore complaine nor, lay not
afide the Armour of God , becaufe it is a little heavie
and ungaincfome at the firft 3 as David, who would not
goe in Sauls Armour, becaufe he was not accuftomed
to it- lay it nor afide, when thou art accuftomed to it,
thou wilt bear it wcl enough.Cuftome makes the worft
things, even grievous things pleafant, how much more
when one fals on that which is good indeed:' Ther fore
you
A 1S(ew Creature^ ithat.
401
Ser.VI.
Chnfts
burthen
bearing.
you mull know, this is the nature of the burthen of
Chrifts Commandements which he cals a burthen,the
more you bearcit, the lighter it is, and there is good
reafon for it, becaufe indeed it is not a burthen to the |[ o °™ c ?
new man, but a deKghr, though to the flefh it is a bur-
then, the longer you beareic, the better it is : If you
reckon it a burthen, as it fecmes to be at the beginning .
yet remember it, as phyfick is a burthen to a fick man ;
you know a fick man reckons it a burthen to take Phy-
fick, and eat wholefome meats, but it is that that takes
away the difcafe: So is godlinefle, it is a burthen as
phyfick is,andas wholefome diet is,but it partly heals,
and partly ftrengthens : therefore the longer you goe
in his wayes, the leffc burthenfome they will be, the
difeafe will be taken away: as the more phyfick and
wholefome meat, the more the difeafe is weakned, and
the man ftrengthened. This deceives us (and take heed
of being deceived) we thinke we mud be tied from
drinke,and have the Dropfie ftill,and have our Feavcr
ftill, we thinke we muft eat wholefome meats, and be
fick ftill,it is impoflible it fhould be fo, you muft know
therefore, that the Dropfie is healed, and then what if
abftinence be commanded i You muft know that fick-
neffe is cured, and health is come in the roome 5 then
what matter is it, if you are bound to thefe dudes i
They are burthenfome before, they will not be now.
Therefore be not dilcouraged, the infoIcnce,the un-
couthncfle, the unaccuftomedneffeofa thing makes it
ufually burthenfome. It is not fo with the wayes
of wickedneffe, they are pleafant in the beginning, but
bitterneffe in the latter end : but the wayes ofgodli-
nefle, though they are a little auke and hatd at the fir ft,
vet
402
Ser. VI.
A New Qreature, ffihat.
object.
K^ipfnu
yet they are pleafant inthcend,and you muft be content
coendure a little paints fas we lay) g*if*gitmUm %
fugitfarinam :■ If you will not take paines at the Mill,
you (hall not have any meale^if y ou wil not take a little
paines at the beginning, you (hall want the fruit of it:
therforc be content with ir 5 that you may have the fruit.
A man doth not fay, becaulc a new fute,®r a new paire
of fhooes is hard at firft putting on ; therefore I will
go in rags, but he faith, the new is better than the oldj
and after I have worne it a while, it will be more eafie.
So be fure the wayes of God will be as eafie as plea-
fing; yea, more pleafing than any thing, for they are
jucundaperfe, plcafing in their owne nature, others are
pleafing to this or that humour, to this or that cafe :
now this is a true rule,whatfocver isfo,/*r/i?,isalwaie$
Co. So thou (halt finde this new man more cafie and
pleafant, for thou (halt finde it to be fo at all times, it is
a continuall feaft pleafing in all conditions. Take all
other things that pleaft thy nature, it is but when thou
haft fuch aluft, fuch an humour in fuch a time, it is not
fo at all times, it is not a continuall feaft.
Bor, you will fay, I finde it not (o, I finde that fince
I began this new courie, I have more trouble and per.
plexity of minde than I had before,! was quiet before,
and all at reft.
I anfwer jt may be fo, but ftay a while till the Sunnc
of Grace hath got higher,tillit hath got moreftrength,
and thou (halt finde it able to difperfe thofe vapours,
and to fcattcr all thofe clouds. It is true at the beginning,
there is .but ftrength enough to move them, toraiic
(hem a little ;but when it hath more ftrength, they are
(battered and difperfcd ; therefore though there be a
little
A New Creature, "tohat.
!_i?Lf
obferv.
Give God
the praife
of c hang
ingthy
N.uure.
little hardneflc at the fir ft, yet go on^nd thou (halt find
itpleafanr. The Heathen Man could fay, Eligevitam
optitnam^ & unfuetudofaciet jucundam : chufc the good j
way,and chough ic be hard at the firft 3 afcerwards it wil
be the moreeafie* If we appointed you a new worke
without a new heart, it were another cafe.bur you mud
know what we iaid before, you (hall have a New Na-
ture, and being lb, it will be pleafant, becaufe the
wayesofGod wiilbefutabletoit. Somucbiikewife
for this.
Laft of all, if we muft be made New Creatures, then
give God the praife of that great worke, of changing
old men into new men, I fay, give him the praife of ic,
for he lookes for that at your hands. Will you mag.
nifie himfor healing a lame man,ablind man (for they
were true maladies, and he was worthy of praife for
them)and is he not worthy to be magnified for chang.
ing the whole Nature, for altering the whole frame of
it,? Are the cures of the foulekffe than the cures of
the body ? What if Chrift (hould now make the lame«
to walke,the blind to fee, to take away the blindneffe of j
the minde,to heale the fickneffe of the foule, to make a
man a New Creature : Is not this a worke of a higher j
Nature t When the Centurion (aw the Veile of the j
Temple rent,he hid^Surely this was the Sonne of God: So j
when thou (hah fee the Gourfe of Nature turned, that |
old Nature of thine rent topeeces, be ready to fay,!
Surely this was the Son of God : Shall we fay Chrift was \
God for turning water into wine, and (hall we not give |
him the praife of his power, when we fee him turne
one Creature into another i Making Lions Larnbes, j
making you New Creatures i This is a turning of the ;
courfe'
4 Q4
A New Creature ^bat.
courfeof Nature, is not your Nature carrried as vio-
lently to fin, as the Sunne in his courfe i And to turne
ir, is as much as to ftay the Sunne in his courfe; It is no
leflc to make you New Creatures: No manconfiders
ir, therefore let me put you in minde what it is, for this
is a thing you (hould marke,
I hcrcf otclohn Baptiji gives this figne of Chrift, by
which he might be dittinguifhed from bimfelfe, and
all men, / baptize you with water, but when he comes, be
jhall baptize you with the Hoi) Ghofl and with fire, that is,
when that is done, be affuredthat the Son of God is
come in the flefb.This is the great miracle that lohn wil
have them attend unto 5 and is not this daily donefDoth
not Chrift baptize us with fire and with the Holy
Ghoft ? Therefore you (hall fee what anfwer he gives
to John Baptiji when he would know, Art thou he, $r
looke we for another? Goe and tell lohn, the blinde fie, the
lame walke, andthe poore receive the GofpeU, that is,I have
made them New Creatures : This is put with the other
miracles of healing the blinde and lame. It is true, we
that live fee not this done, the blinde to fee, or the
lame to go, yet we fee men receive the GofpeU, thar is,
are regenerate by the GofpeU, are made New Cfea
tui cs : This is a thing we (hould hearken to ; as it was a
great fin in them in Chrifts time, to negleft the mira-
cles hedid-foit is with us when we negled this.Therc-
fore Chrift takes up Nicodemus, when he tels him that
men muft be made New Creatures, he wondring at it,
fairh,what doft thou meanc by thac < Chrift faitb,what
wilt thou doe, when I tell thee of things in Heaven, if
thou wilt not belie ve,when I tell thee of earthly things :
The meaning is this, Regeneration is a thing done on
earth
ji New Qreature, Tbbat.
earth (that is the meaning of the place) this you fee be-
fore your eyes, this you have experience of, ifyou
will not beleeve this, How will you beleeve things
that are remote from your eyes t that are fhut up from
you, which you have no experience of, but only that I
tell you , and therefore you ought to beleeve me i
Therefore, when you fee New Creatures, argue thus
with your felves. Certainly, there is a renewing God,
and a renewing Spirit, that is, there is a Redeemer • for
as by the common creatures,which you fee, you know
there is a Creator (as, opus wnfirat efficientem) ifyou
fee a Creature, then you know there is a Creator, then
why fhould not that renewing of Chrift, his exercifing
that ad of renewing among the fonsof men, put you
in mind ofglorifying God,and of giving him the praifc
of it t When Chrift wrought miracles,'you fhall finde
What different fucceffe they had,faitb the Text in more
places than one, (therefore I need not quote it )fome of
the people glorified God, when they faw fuch a thing
done, others envied, fome glorified God, others went
and told the Pharifies. You fhall fee when Lazarus
was raifed from the dead, fome believed and glorified
Godmothers went to the Pharifies : Now, I fay , when
you fee this done, (tor this is the greateft miracle, and
all the miracles that is now lcft)that men are made new
Creatures, and it is done before your eyes, ifyou will
fee it • (as Chrift faid) Be that hath eares, let him beare*
Take heed how you lookc on it, confider with what
eye, God never makes a New Creature, but when men
look on it, there is a different judgement; fome there
are that magnifie it, and defire to be made fo likewife,
that make this ufe of it, and fo you ought to doe, furely
Dd there
4<>5
Ser. Vi,
406
s£ZvF
Moft men
envic the
new Crea-
ture.
0b\e8.
Anfo.
jt New Creature, Tbkat.
there is vercue in the Spirit, a venue m Grace, aneffi-
cacy'in the Word; furely thefe betheminiftersand
fervants of the moft high God. This you ought to do 5
but on the other fide, how many hundreds and thou'
fands are there that do as they did, when they faw the
miracles, they envied i Yea, as they did with Laza-
rus, When the lewesfatv that for Lazarus fake, many went
away and beleeved on him, they con/kited how to put Laza-
rus to death: That is the f afliion of the world, when they
fee New Creatures, men regenerate, that Holineflc,
and purity of Godlinefle Alines forth in their lives, and
when that caufes others to go away, and that, for that
they will believe on Chrift, they will doc as they
did with Lazarus, they will have him put to death,
that is , they will have him removed out of the way,
they will have him taken, ex return natura. Take heed
of this.
B it, you will fay, If we knew they were New
Creatures, we would not do fo r
It is very true, but do you think, when they would
have killed lefus and Lazarus, they knew them to be
fo i They did not know Chrift to be the Lord of life,
the Scripture faith fo. Againe, they thought Lazarus
to be an Impoftor s it is like they did, but it is taken for
a perfecution of Chrift. The Iewes that killed the
Prophets, doe you think they thought them to be Pro-
phets when they flew them * Take heed of that, you
know the danger of it , when Iesvs Christ
wrought miracles by the power of the Holy Ghoft:
No, fay they, he doth it by Belzebub: Christ
tels them, in this they blafphemed the Holy Ghoft.
When thou (halt fee a Man made a New Creature,
when J
A New (feature ^bat.
when thou {halt fee a man Regenerate, take heed of
faying, this is guile, and cunning, and impofture, for
it is done by the Spirit 5 take heed of blafpheming the
Holy Ghoft. It is a dangerous cafe : I fay, when fuch
things be done, we fhould praife God , and glorifie
God for it, labouring to come in our felves, and not
look on it with an eye of envie,andhatred,and diftaftc.
The different effe&s Chrifts miracles had, fucji hath
this : Our fcope is, that ye may glorifie God, and give
him the praife of if, that when he hath done fuch a
worke, you may fay this is the power of Grace, and
the vertue of the Spirit. So much for this point, that
you muft be New Creatures,and {q we have gone tho-
row three things, w ch were obfer ved out of the words :
Firfi, the infeparability betwecne Iuftification and
San&ification.
Secondly, the having of another Nature.
Thirdly, it muft be new.
Now, the fourth is,it is a creature wrought by Ged,
for that word is not in vaine, wkofoever is in chritt, let
bim tea New Creature :2 The meaning is this • we are
New Creatures, that is, it is -God that worketh it in us,
for Creation is proper to him,no Angell nor Creature
under the Sunne can knit thofe things together, which
have an infinite diftance, as iomething and nothing - 9
therefore it is proper to him. itishethatmakethus
New Creatures, not that himlelfe is the beginner, and
fomething elfe perfe&s it, as fome fay, but J>emefi cm-
fa t otitis mis, He is the beginner and ender, he makes
us New.
And there is much reafon,for it cannot be otherwife,
for if it were in our power, of our felves to come in:
Dd2 Firft,
407
Sbr.VL
ThcNewl
Creature
is Gods
worke,
This is
proved by
foure Ar-
SfiR.VJ.i
Arg.i. |
Elfc good
men were
not behol-
ding to
God,
A New Creature, Tphtt.
Arg.z
Elfe not
God but
men, (hold
difference
thctnfelvs.
drg>3
fclfe we
take away
Election
and Re-
probation.
objetl.
Fir ft, fc will follow that the Saints in Heaven fhould
be no more beholding to God, than thofe that are con.
demnedinhell: Fof, if God did give every man fuffi.
cient meanes of falvation, arid I have taken ir, andano.
thcr refufed ir, whom may I thank when I am in Hea-
ven, and another in Hell, not God (for he gave the
meanes equally) but myfelfe, I tookeir. and another
did not, and lb the love God (he wes, itfhouldbeas
much to the damned, as to the Saints, if he hath done
on his part equally to both.
Againe, it fhould not be God that makes the diffe-
rence, but man, and fo you may (land up and contra,
did what Pdul faith, Wfo art thou that foftefl, who hath
put the difference ? If man hath free will to take Grace,
or refufe it, and if God hath given to all fufficient
meanes , then , thou haft made the difference, God
hath not.
Againe, if this wcrefo, we muft take away all Ele-
<3ion and Reprobation $ for what is Ele&ion * Electi-
on is nothing elfe but this, God hath taken fome to
life, and makes them holy, as godlineffe is an efftd of
his Eledion, and the wrckednefle ofmenisa fruit of
their re jedion : but now here would be no Ele<aion,but
a meere prejudication of a reward to the thing done
only 5 but therefore God is faid to have chofen us, be-
caufe he makes us good 5 now by this you take that
quite away.
But you will objedl, why fliould there be thofe dif-
ferent kinds of working { we fee in all other things, if
there be an end propounded, and fufficient motives, it
is enough:and why (hould God give different obje&s?
therefore they fay , it is but as propounding of the
___ ^ bough
7 be New Creature, fbhat.
4°9
Ser.VII|
^dnfw
bough to the fheepe, and the fheepe will follow : If
God propounds congruous obje&s to the faculties of
the foule of man, he will come in.
But Ianfwer it briefly, if he will come in for this
congruity of obje<fts,becaufe a bough is propounded to
him :
Firft, he muft be a (heepe, before he will follow the
bough : Now thou art a Wolfe by Nature, firft,therc~
fore hee muft turne thy nature } God muft turne
thy vetmtatem Lupinam into \~Agninam ; therefore
thou muft have another nature before thou canft fol-
low the bough.
Againe, thou muft have an eye to fee that bough,
but we arc blinde by nature,and till God opens our eyes
and inlightens us, we cannot fee the excellencies of the
wayes of God, and therefore we fliall not follow it.
Againe, there muft be ftrength to follow, but ex-
cept God give thee ftrength though thou fliouldeft fee
it, and fee beauty in it too, thou wilt never follow it to
purpofe, thou wilt never follow it to the end. ^/loo-
ked on it for a time, but not to the end, there muft be a
power of God to carry a man through all obje&s, all
I impediments to the end $ therefore, TQ man can come to
w(faith Chrift) except my Father draw him : Notfome
men, but no man, though he have great meanes 5 he
doth not fay, except my Father allure him with con-
gruous obje&s, but except my Father change his na-
ture 5 for drawing fignifies a rclu&ance, and backward*
ncfle in us.
Goe to experience, you fliall finde it fo; when we
fpeak to men, it is true, we fay, they be dead in fins and
trefpaffes: Doe not men heare us as dead men? No man j««h«hit.|
Dd 3 ftirres
4rg. 4
Experience
— ■ ' ' I l ■" I VI I ■- M — "^— l ™ ^— ■ M — — ^-^ -11^—
410 I The New Qreature^hat.
Ser.VII
ohjtfi.i
Impedi-
ments of
two forts.
ftirres up himfelfe, they goc away as they came, and
till God put life into them, they will not hearken to as.
Againe, how perverfe are judgements of men? they
lee no excellencies in the wayesof God$ therefore are
apt to quarrell and fpeakc againft them.
Againe, doe we not finde our defires fo pitched on
prefent things, and our lufts fofet upon them, that
without an Almighty Power they cannot be loofed?
Therefore Chrift faith, Ic is impoflible for a rich man,
that is, one that fets his heart on riches, to enter into
the Kingdome of Heaven. That place is as ftrong as
any place an all the Book of God, to (hew that there is
no frecdome of will 3 it u imptfiiblefer a rich man^ for
a man that hath this one luft, (he might have faid of any
other luft) whofe heart is fct on gaming, on any other
fin, it is as impoflible as for a Cable- rope togotkrew
the eye $fa Needle : But then (faith Teter) n$ manjhatlbe
faved : and indeed no man (hall be faved, if there be no
more than his owne ftrength, but God will put to his
Almighty power, to change his nature, to mortifie
thefc lofts. Therefore, this we finde by experience, it
is not a notion that men are not able to come in.
But you will fay,thisisadifcouragingdo<arine, if
God muft do all, what (hall we do t. it teachcth every
man tofitftill.
I anfwet, No,it will not teach men to fit ftill,bccaufc
there was no man ever went about it, that ever found
any impediment : Therefore hs muft know, what is an
impediment. Impediments (when a man cannot doc
a thing} are of two forts: One is, when I feefucha
thing as 1 defite, but there is a doore lock on me, and I
cannot come at it, or I am fettered, and cannot goto
if,
-
7be New Creature, lohat.
4U
it, or it is in another mans hand, and I cannot get it out jSmcVil
of his hand 5 here a man may complaine. Thefccond
Impediment is, when the thing lyes before thee, thou
mayeft have it, if thou wilt; every thing lyes ready,
and {imply it is becaufc thou wilt not. Here now no
man can complaine, faying Why is there fuch an Im-
pediment i Why may not I come in r Was there ever
any man refolved with bimfelfe, I will live a godly life
if lean * No, it is not that, all the extrinfecall impedi-
ments are taken away, and all the matter is in thy will,
tbot* refufeft to come in, and mlnottvalkeintbatway.
Here Ijetb the impediment.
Againe, it is not a do&rinc of difcouragement • for, v-^q^a
you muft know, though God doth it by his Almighty
Power, yet he workes in us, In mod* inteUigentium, He
ufes us in the worke, and he ufeth us after the manner of
men 3 for every man doth x^iStus agere • he workes in
us by propounding reafons, and arguments to move
withall 1 thou undcrftandeft them, and knoweft them :
therefore it is as much asthoucanftdoeinthebegin-
ning to thinke, what reafons there are to move thee to
go in,tobetake thy felf to a godly eourfe,and to change
the old haunts thou baft lived in before,
Againe, thou muft keep from the impcdiments,thou ^ *> 3
muft kcepc out of ill company, that deftroyes this.
Thou haft many good fparkes in thee,thou muft blow
them up, thou muft lay thy felfe by the poole, till the
Angcll comes, and moves the waters- there be many
things thou muft doe, and though the Candle cannot
light it felfc, yet, when it is lighted, it is but putting
oyleto it, and we may maintaine the flame: though
thou canft not begin thy life, though thou canft not
Dd 4 make
4U
s^vn
Freewill in
men rege-
nerate.
The New (^nature, Tbhat.
To what 11ft
ferveth this
do&iinc.
Anfo.
To fours
ufes.
rfei.
Tojet us fee
that our co-
dition in
Chrift is
better than
in Adam.
make thy felfe a living man when thou arc dead,yet 3
when there is life, thou mayeft ftir, and move thy fdfc^
thou mayeft eat and drink in ftrengthof that life- when
the fire is kindled wc may raaintaine it.
I fay, we preach Free-will to the Regenerate ^ for
certainly, fo much grace as they have, fo much Free-
will they have, for Free-will followes grace, as the
fliadow doth the body; fofar, as wearereftoredto
^A&ms condition, fo far we have Adams Free- will.
Therefore we maintaine Free-will in the Regene-
rate, and as far as thou art Regenerate, thou haft Free-
will, thou mayeft doe more than thou doeft.
Therefore doe not fit downe and fay, I cannot doe
it, for thou mayeft doe it- and if thou haft but a little
ftrength, thou mayeft improve and husband it, as well
as any other talent, and it (hall increafe and grow in
thee.
Laft of all, you will fay, But what ufe is there of this
do&rine, 'o tell us that we are New Creatures, and
God muft make us New Creatures, and he muft beget
us by the Word of Truth ?
What ufe is there of it ?
Very great ufe. One great ufe of it is this, if we doe
not thus hold with God, that we are dependant upon
him , and know that it is hee that wrought that worke ,
wee ftould bee but in the ftate oi^idam. Now this is
the greate advantage wee have by the GofpelJ, we have
not a ftocke in our owne hands ,, but are kept by tbeporver
rfGodtofdvation. Qthcrwile, if it were true that wee
take Grace, andrefufe it, according to liberty of will 5
you muft know, this will coniequemly follow on it ;
if thou canft take it out of liberty of will, thou mayeft
lee
-
The New Qreature y "tobat.
let it go againe : never any man holds one, but he holds
the other alfo ; I fay, thou may'ft fall from it againe.
Now, if thou mayeft take it, and fa 11 from it againe,
thou art as i^4dam was ; how miferable then is thy ;
condition? But by this dodrine that we arc in Chrift, j
that Chrift hath made us New Creatures , that the
worke hath beene begun by him, and we are now com
mitted to his keeping, we are in another condition than
we had in Adam.
Againe, there is this end of this do<3rine : iftftis do-
drine were not preached, thou woukkftgoe about a
work,which thou wouldeft never be able to performe-
for if thou haft this opinioa, I may doe it out of liberty
of will, thou wilt goe about a worke without ftrength,
thou wilt goe about to leape over a great ditch with a
fhort ftaffe. Now when a man will not fetk to God,
the worke lyes undone: he thatwillnotbeftrongby
Gods ftrength, (hall not be ftrong : when thou art
taught, it is God that doth it, it will teach thee to go to
God and Chrift, and pray them to doc ir 3 and fo the
wotke will be done to thine hand, which before could
never have beene done.
Againe, if thou couldeft take Chrift, and come in,
thou wouldeft bee lefle beholding to Chrift, and fo
lovethy felfe, and be kfle humble. On the other fide,
when thou (left thou haft nothing, thou wilt doe as
wives, who, feeing they have nothing, no beauty, they
love their Husbands better all the dayes of their
life : Why dorh Chrift prefle it fo, I have loved you,
and you have not loved me, I have taken you, and y ou
have not taken me i It is a great matter when the wife
faith, 1 have took you, I have chofen you,I loved you :
we
JL'L
Ser.VII.
That it may
appeare
that God
fetteth us
not about a
worke, -
which he
doth not in-
able us to
performe.
To make w
love Chrift
the better]
feeing how
much we
are behol-
ding to bin. .
4*4
Ser.VH
To make us
take heed
of putting
offthewoik
when Chrift
cafe.
Ffei.
See what
the builnes
of Prea-
chers is,and
with whom
you have to
do when
you heare
the Word.
Tlie New Qreature, what.
EpheT. s.ie.
wc cannot argue thus with Chrift, for Chrifls CM*..
memo is ever and anon, I have loved you, and not
you me.
Laft of all, this ufe you may make of it, learneto
depend on Chrift with much f care, to take heed of put-
ting offthe worke, when he cals, take heed of denying
him, if the other do&rine were truc,you might be bold
to put off your Repentance, but take heed of that, when
it is God that workesin you, when God muft doe it,
and hce doth when hee lifts, when it is the Spirit that
doth it, and it breathes when and where it lifts; this
may make you feare andtrembk. So you may fee there
is an end of this dodrine ; now we will make a little ufe
of it, and fo end.
Firft, if it be Chrifts worke, if it be he that muft be*
gin it, ("for it is a creature) then you fee what bufineffe
we have in hand, that are Preachers of the Gof pell, our
bufineffe is to make men other Creatures, which is a
tranfeendent worke, it is the worke of God, and not of
man : this is the errand we are fent about, and the work
wc are taught to do every Sabbath 5 and every Sermon
which we preach to you, to turne Lions into Lambes,
to transf ormc the heart of man, and to make you New
Creatures. This I fpeake of, not for our fakes, but for
yours, that you may make ufe of it : you muft learne to
know , when you heare the Word , what a&ion you
have in hand, and whom you have to doe with, that 1
is, with the Almighty God, and not with Man; for,
alas, my brethren,what arewe abletodo? Ephef. 2.10.
Tou are Gods mrkmanjhip in Iefits Chtifi^ treated 'to good
mrkes, that you fhouldmlke in them : It is true, we are
the inftrumentSjbut ye zxcGods workmanfliip.Take the
beft
The New £reature y y>bat,
4* J
beft Inftrumcnt wherewith we make any artificial thing,
an Axe or a Chifell, or whatfoever it is, you know, if
: there bee not an influence from the Artificer, it will
make no ^rtificiall thing, it will ftrike when you ufe it,
but it will not make any artificiall thing, if there be not
an influence from the Artificer : So we are inftruments,
1 and the Word is an Inftrumcnt, butiftherebenotan
1 influence from God, the worke will not be done, you
I will never be made New Creatures. Therefore you are
1 Gods workmanfhip created to good workes; he doth
j it, and remember you have to do with him: You have
I an clegantexpreffionofitinrOr.3.2. You are chrifts
I Epijlle adminijlred by usj and written not with lnkc^ hut
\ I with the Spirit of the living God: That is, the law of God
fj is written in your hearts. You know, regeneration is in
many other places of Scripture, kA wrltingtheLawof
God in their hearts* then there is a writing, and in this
fenfc the Saints are called an Epift/e^ut they are Chrifts
Epiftle y we are the Pen, and he is the Writer,he handles
the Pen, and what (hall the Pen do, when there is Paper
and nolnke * Will there beany Epiftle written i Now
what is that, you are Chrifts Epiftle not written with
Inke, but by the Spirit of God t We doe but apply the
Pen to the Paper $ but if God put not Inke into the Pen,
that is, the Spirit of the living God, nothing will bee
written in your hearts. Therefore, remember what
you have to doe, and with whom $ not with us, for we
are able to doe nothing : not Paul or Apollo mighty in
Scriptures, Wearethe Ministers by whom yon beleeve. It
is God that doth it , wee are but thofe by whom
you beleeve: Peter , if that ever any mm was able fo 1
to doc it, hee was, that had his tongue fee on fire by the
Holy
Ser.VII.
2 Cor. 3. 2.
Miiuftens
and Ordi-
nances, in-
ftruments.
GaU.g.
37;e Ne# Qreature } what.
Lufce *4-4 5
Learne
hence.
i. To come
to heare the
Word with
reverence
and feare.
Holy Ghoft, yet he was not able to doc it, GaUth, 2 .
8. Hee that wot mighty by Peter over the circumcision y
God was mighty by Peter: but the worke was none of
his 5 wee are the Rammes homes, but who throwes
downethe wals of Ierichof Are we able to doc it i
No 3 my Brethren, no more than Peter was able to
open the Iron gates. It is true, when Peter came to
them, they opened, and not before, but it was thcAn-
gell that did it. So when wee preach the Gofpcll^
there bee everlafting doorcs*, can wee open the Iron.
gates * No more than any man can open Iron.doores.
Therefore Lydiashem was opened, elfeiW might
have preached ld|g enough in vainejinZafothclaft
Chapter, He opened their underfiandings^ that they might
underftand the Scriptures. If he had not opened their
under (landings, as he was God, he had done them no
good, when he preached to them as man : Therefore it
is God that doth it.
But, you will fay, of what ufe is this to us, that God
doth it f
It is of much ufe: therefore, when you come to this
place every Sabbath day to heare the Word, when you
fee you have to doe with the mighty God (we are the
Pen, it is God that dorhit)learne to come with reve-
rence and feare • learne to fay of this placets lacob did,
when he faw God, when he faw the Ladder, and An-
gels afcending, and defcending. Surelythisisafeare-^
full place, and no other than the gate of Heaven, and
the Houfe of God; it may be you thought of it before :
You come to heare Sermons, or Le&ures,and Decla-
mations^ have your underftandiogs bettercd,butyou
doe
AlS[ew Creature^ Tbbat.
doc not remember that it is the gate ot Heaven, and the
Houfe of God : you fee not God (landing over us, you
(hould overlookeus, it is the gateof Heaven, that is,
you (hall never come to Heaveaordinarily, if you goe
not through this gate, it is the Houfe of God : And in.
deed when you come hither, your eye mart be upon
him more than upon us. expe# and wait what God
will doe on your hearts, in fuchatime, if you come
and heare $ and God hath done nothing, obferve that,
and fay, his becaufe God hath with-holden his hand,
therefore my heart is not quickned at this Sermon ; if
any thing hathbeene doe, know, it is a fparke kindled
from Heaven, therefore cherifh ir, looke well to it, for
it is a fparke kindled from Heaven: therefore, doe as
they did in the Law, lee what David did on the Altar
which he built pn Mount Moriah, when the Altar was
built, they layd the wood and Sacrifice, and looked to
God when he would fend fire from Heaven: So we are
the wood, look to God for fire, if you can get a Spark,
be fureto maintaine it; for -that was the manner of the
Pr iefts, when they had a little fire from Heayi n, they
al way gave fc well,they r ever let ir go out againe. Lo^k
to it diligently, if you havegor a {park from Heaven,
let it not go out againe, (as it is the cafe of many thou-
fands to doe) there may be fpa; kes, and you may heat
your (elves by them, and it may be bpt fire from earth;
Whena Sacrifice was kindled by common fire, God
accepted it nor, though it burnt as other fire, yet it was
nofaerificc to God. Moral! reafon and natural lwif-
dome may kindle a fire, that maybe very like true fire,
but it is not from Heaven : Therefore come with much
feare to this place, like men that have your eyes on
God,
417
Ser.VI,
Fire from
Heaven to
be chcri-
(kid,
4i8
a. To give
the praife
of any
good you
receive by
theprea-
ching of
the Word,
to God
only.
i Tim.
A New Qreature, fbbat.
God,feek him not for fa(hion,and know it is to no pur-
pofe,if God fent not his Spirit from Heaven.
Againe, you will fay, what ufc is there of this, that
it is God chat doth it, and not man.
I fay therefore^give the praife and glory of it to God,
give it not to us, but to him, this is not a Itght notion,
but of great moment, for it will make thee love the
Lord Icfus: Saint Paul puts this among the greateft
mercies j He hath bttne mercijull u me with frith and
kve: that amazed him, that he could never be thankfull
enough for it, that is, he hath wrought in me faith and
love, therefore gives him the praife. It is God that
dothk, we are but the inftruments 5 we praife not the
Trumpet, but the Trumpeter, we praife not the Pen.
fill, but the Painter. It is God that doth the worke,
give him therefore the whole praife of it • this is a mat-
ter of much ufe to you. For when there is a Minifter
of God, that hath bcene an inft rument of bringing you
to Heaven,you will love this man, prize him,and mag-
nifie him in your thoughts, and you do well 5 but re*
member, that you take nothing from Chrift 3 alas !
What is the Pen to him that writes the Epiftle t What
arc we, my brethren? Give not to us what belongs
unto him § nothing unto us, faith Fail, we have done
thus and thus, but it is nothing, it is Chrift that hath
done all,and let him have all: as the fervants of Chrift,
wemuft be wary, that we rob not our Mafter of mens
affe&ions, for we are but fpokeftnen to prefent you to
Chrift J therefore be exceeding wary, give your affefti-
ons to the Lord, to whom they belong: If ever you
receive any good by any Sermon, if you be quickned,
if ever a little enlivened by the power full preaching of
the
A New Creature, ibbat.
the Word, give glory to Chrift:, and fay he hath done
it, let him have the praife of it 5 love himfomuchthe
more, for of all graces, nothing is like that to worke
grace in your hearts.
Againe,if you will fay, what ufe is there of h< That
it is not the Minifter but God that doth it.
Then doe not expeft from us, that we fhould come
w th excellency of wifdome,or of words,that we fhould
come with wit, and eloquence, and learning. Will this
make a New Creature i No, it will not doe it ; for it is
God,that makes men New Creatures,and if it be fo,he
will do it by his o wne Inftruments, that is,by his owne
Word : Thus Paul reafons, i Cor. 2. We p reach the Go-
fpell, not with excellency of words, for then the death of
c£W#wouldbcofnoefFe<ft$ that is, nomanwillbea
New Creature, and Chrift would dye in vaine: there-
fore we preach the Gofpell in the evidence of the Spirit
and power,thef ejgo togethcr^evidence of fpirit & pow-
er. What then is this preaching in evidence of the Spi-
rit i Ccrtainly,it is never evident that the Spirit fpcaks,
but when you know the Word fpeake: therefore, when
any man knbwes,that it is the Word we preack, there
is an evidence, it is a fpeech of the Spirit, and when the
Spirit fpeakes to the heart, there is power, and that
was thereafon that Chrift didfo much goo&.Hetaught
with authority, and not as the Scribes. What is that to
come with authority * As when a Conftablccomes
in the name of the King,he (hewes his evidcnce,he hath
that which makes evident to him, with whom he hath
to dcale,that he comes from the King: We preach with
authority, then only when we fpeake from God to the
confcicnces of men : this confifteth not in excellency
of
4*9
ser.vi.
5. Expca
not that
the Mini-
fter fhould
come with
excellency
of wif-
domc, or
of words.
4*o
s7r7v7
A New Creature, tvhat.
of words, but fo much as there is of God, lo much au-
thority. Therefore come not with affefiation of ex.
ccllcncy of words and wifdome : if we had all the wit in
the world to fet the word of God in ir, it is better than
that in which it is fet- as the Diamond isbettcrthan
the Gold in which it is fet. If you were to chufc a Mi-
nifies chufe not fuch an one, defire it not,expe& it not,
the f oolifhneffe of preaching, is wifer than men, it will
do more than all the wifdome of man, though it is but
fooliflineffe to fome, Wefpeake m[dome to thcrn that art
ftrjett, faith Paul, they that be pcrfed, will account it
wifdome, it is foolifhncffe to them that are children
and unable to dikerne.
Againe, though it be but foolifhnefie ob the outfide,
yet there be trcafures within, and God hath hid thefe
trealurcs under bafe out- fides, that men may (tumble at
ttiem, as men that hide trcafurc under draw, the too-
lifhnefk of preaching faves the foules of men 5 therefore
feeing it is God that doth ir, he will uk his owne In-
ftruments, God workes by it* Can words, can all mo.
rail wic make a New Creature * No, it is God ; then
why 4pewe make a queftion { The more the word is
difcovered and brought home, the better it is • becaufe
indeed, when we preach any thing elfe, you dobut fee
a Creature and you think you have to do with a Crea-
ture 5 for you can anfwer wit with wit, and learning
with learning 5 and when you fee you have to do with
men, though never fo excellent, yet they are men : But
whei) Chnft fpeakestotheconkience, now the heart
is brought downe, when ic feeth it hath to doe with
God,t hat only hath to do with the confeiences of men ;
therefore expe a not the contrary, and remember that
God
A New Creatue, Tbbat.
God is the doer of it, it is hee that writes the Epiftle,
chough we be the Minifters. It is therefore not with-
out ufc that we preach this do&rine to you.
And to all that I have faid adde this one more ;
Therefore if you find that there hath not bin a mighty
wor ke of G§d wrought in your hearts at any time,
when you have heard the Word, know yow have
! heard in vaine, for the labour is loft, if there
bee no more than the worke of a man. There-
fore you muft know there bee two Preachers at the
fame time, one that fpeakes to the heart powerfully,
that makes you New Creatures , that baptizeth you
with the Holy Ghoft and with fire, and then there is
a preaching to t he eares : And there are two hearings,
one is , when you can repeat , and recall the Word to
memory, but there is another faving hearing, that is,
when it is ingrafted . ? And when is iz ingrafted i Even
then when it maketh you New Creatures , as a graft is
then grafted when it changes all the Stock. Therefore
confider whether you doe fo heare, or no, that it hath
bred fuch a change in you , and know, otherwifeyou
have heard it in vaine. For what doc wee doe when
wee preach the Word? wee doe as Gthezi did , hee
came running with Elijhas ftaffe to raife the child, but
hee could not doe it, for though hee had Elijhas ftafe,
he had not Elijhas jpirit : So wee come with the ftaffe,
but not with the Spirit ; therefore thou art not raifed
'to life, for there is the ftaffe without the Spirit : there-
fore doe not thinke thou haft heard to any purpofe, if
the Stocke be not turned , if thou findeft not the Spirit
there. What doe wee , when we dreffe upa Sermon
never fo well? It is but the rigging of the failes, and
Ee wha
Ser.VIL
What
wotkes
you finde
"pon your
ovvnc
hearts j in
preaching
of the
Worde.
i».-v JU,-I^J I*»jj
Ser.VI.
Tlie Ne^ Creature , what.
what will all this doe without wind ? Is not the Spirit
r.hewind* What are Organs without breath * There
is no muficke made : And what is all our preaching,
whan the Spirit is abfent i That is all in all, indeed it is
thefword of the Spirir, but what is it without the Al-
mighty hand of God i It is {aid of one, who hearing
that Scanderbegs fword had done fuch and fuch ftrange
works,wou!d needs fee it^and fent for the S word^when
he faw the fword, he faid, he faw no fuch matter ia it $
Is this the Sword that hath done all this < Scwderbeg
fent him word againe, I have fent the fword, but not
the Armc that handled it. So the Word we preach to
you, is but the Sword of God, God lends you the
Sword many times, when he keepes the Arme to him-
{clfe: It may bee you have not feene to great things
done by it as we tell you of, That it is the power cfGod
tofilvatkn , that it is the Word of Truth that begets
men againe • the reafon is, becaufe God referves the
Arme to himfelfe. Therefore, when you come to
hearc, as you have the Sword, pray earneftly that the
Arme may goe together with the Sword, that God
will make it lively and mighty in operation, to caft
downc your Iufts, to pierce as a two-edged (word, di*
viding betweene the bones and the marrow, the joy nts
and the fpirit • that is, that you may know your felves
better than you did before : And all this ufe you may
make of this, that you are Creatures, and no man can
make you Nw Creatures : Ic is God muft doit.
THE
THE SEVENTH
SERMON
VPONTHE^fiJF
CREATVRE.
2 Cor. 5.17.
Therefore if any man be in Q>rift y let him let
a 2^ew Creature.
Vt, you willobjed, God workesin [ ofjeff 9
us the deed, even every deed, fo that a
man hath not Free- will after he is Re-
generate.
To thisweanfwer, that fo far re as
his grace , and the ftrength he hath ,
goes , fo f arr he is able to keepe the Commandements
ot God, by vertue of a general! concourfe: It is not de-
nied that a man cannot move his hand, nor doe any a-
(flion without the generall concourfe of God • bur that
God never denies,but as he gives the Creature abiliry,
fo he vouchfafes a generall concourfe to it. As it is
true in that, fo in all aftions of grace, a man cannot doe
any thing without a concourfe: But when a man hath
grace, there be two things wherein a man hath need ot
Ee 2 fpeciall
In what
fenfc he
would be
under-
flood,
when he
affirmeth
the will of
Regene-
rate perfos
to fee f iee .
4 t8
Two
things
wherein
we need
fuperveni-
cnt help .
Otf.5
The order
firft in
Chrift and
then New
Creatures,
Hence
learne.
i. Not to
be difcou
raged from
going to
Chrift for
any defe <ft,
o; impcr
fcciiun
that is in,
us.
Hie New Creature Tbhat.
fpecialliupervenient helpe irom God: Firft, wnenhet
is called todocaworkc, which is above the ftrength
hee hath received • here muft be more ftrength , there
muft be a new addition , for the worke goes beyond
the ftrength ■ As a child may goe onplainc ground ,
but if you will have him goe up a paire offtakes; you
muft lead him your helpe ; So a Chriftian may doc a-
flions proportionable to the grace he haih received $
yet being called to fomewhat above that pitch , hee
muft have a new helpefrom God Secondly , when a
man is affaulted by a temptation , beyond the ftrength
he hath reccived,here needs ftrength beyond his owne
to hold him up : A child may (land alone , but if one
thrufts him, you muft hold him up or elfe he falls- (o
the Lord muft put under his hand , and wee muft have
helpe above that wee have received , but otherwife the
pofition is true , fofarre as we are regenerate , fofarre
we have Free-will , which followes grace : So much
life as we have , fo farre wee may move and ftirre ow
fclves. And intbefe calesit is true , that weneed more
helpe from God beyond the grace we have received.
The fifth thing to be obferved is the order , firft in
Chrift, and then a New Creature s out of which we are
briefelytto obferve this.
Let no man looke for San&ification, before he is ju-
ftifitdjthat is,Let no man<be difcouraged from coming
to Chrift , becaufc he finds not in himfelfe that godly
forrow for finne,that ability to repent, that difpofition
of heart, which hedefires to have: for £ New Creature
followes it- we muft firft be in Chrift before we can be
New Creatures. And this is a common fault among
us, we willfaine have fomcthingbefore we come, wee
thinke
,
A New Creatue, Tbbat.
hinke Gods pardons are not free , but we muft bring
bmethinginourhand : You know the Proclamation
unncs thus, Buy without mmyfhzx. is,come without a-
ly excellencic at all, becaule wee arc commanded to
:©me and take the water of life freely : Therefore, doe
r iiot fay, I have afinfull difpofition, and an hard heart,
2nd cannot mourne for fin as I fhould, therefore I will
[lay till that be done^it is all one as if thou fhould'ft fay,
A muft goe to the Phyfitian,but I will have my wounds
tvell,and my difcafe healed firft^and when that is done,
I will goe to the Phy fitian. What is thy end of going
to him ,but to have thy difeafe healed? Doeft thou
thinkc to have thy difcafe healed before? I fay it is the
fame f oily :Thc end of going to Chrift is,that this very
hardneffe of thy heart may be taken away , that this
very deadnefle of the fpirit may be rcmoved,thatthou
mayeft be enlivened, and quickned, and healed , that
thou mayeft hate finne$ for he is thy Phy fitian, looke
not for it before-hand , thou muft fir ft bee in Chrift ,
before thou canft be a New Creature.
Againc,if we muft firft be in Chrift, before we can
be New Creatures, if that be the order, if that bee the
motive and the thing that carries us on, then let us be
content to ufe the motive that God ufeth. The Papifts
propound other motives to good workes ; they tell
them, they (hall have Heaven, and efcape damnation
for them. Is this a good reafonto move men to good
workes 1 But the courfe of Scripture is otherwife :
Thou art in Chrift,' hee is thine, therefore bee a New
Creature, confidcr what he hath done for thee ; there-
fore labour to turne to him. Againe, confider what
thou hadft beene without him, what thou baft by him,
Ee ^ and
_ 4 2L
Ser.VH.
Reaf.i
From yout
union with
Chrift 3 to
perfwadc
you to
good works.
42<5
We are firfl in QoriU ;
Dott.
To be in •
Chnft,is j
the sroiid
Sea.VII, j and, by that, ftirre up thy felfe to doe for him, what he
j requires. Therefore the Apoftle comming to anfwer
j that queftion, If grace abound, why doth notfinnef
j abound? Why doth not a man finne more? Hedorh
I not (ay, you fhall have thefc and thefe motives to draw
' you from finne, but hee tels them, whofoevcr is in
Chrift, is dead to finne, and if you be dead to ir, how
(hall you live therein i If you be in Chrift, you will
be New creatures ,there needs no other motive to make
you fo. And fo much for this, becaufe we will haften
to the point, we intend to handle at this time.
If any man be in Chrift, let him be a New Creature.]
The laft point we are to obferve in this Text, is :
That, to bee in chrift is the ground of our fahation:
That is, of all the privilcdgcs we have, and of all the
graces we have (for in thofe two things doth the king-
;i dome of God confiftj itisthegroundofalltheprivi- %
vation. ! ledges wee have » we have them therefore becaufe wee
; bee in Chrift ; It is the ground of all the graces wee
j have, be<:aufe we arc in Chrift, therefore we are New
I Creatures • therefore wee have the Image of God re-
! paired in us, which is nothing but the bundle of all
graces, as the old man is the bundle and heape of all
corruption and finne.
Now we will fhew what it is to be in Chrift, and of
what moment it is ; then we will make ufe of it : The
j two firft arefoneereconjoyned, that we will handle
I them together, what it is to be in Chrift, and of what
| moment it is to bee in Chrift, that* is, to bee united to
j Chrift. A man then is faid to be united to him, when
hee may truly fay that which is in the Canticles y <Jitj
Cant. 6.3. Beloved is mine, and I anrhis : When a man can lay,
Chrift
What icis
to be in
Chrift.
Ani then JSlew Creatures.
4*7 \
What gi-
ving is.
Chrift is mine, and I am Chrifts,thenweareinc£n/2, j Ser.VII<;
for then we arc his. Now that this may be done, there
mud be a mutualla&of giving and receiving, that is,
it is God that gives his Sonne, and Chrift that gives
himfelfe, as the Apoftle fpeakcs, He loved me, and gave I
himfelfe for me. When this is done on Gods part, and ■
we have taken him, that makes Chrift ours • So there!
muft bee a giving and taking to unite us unto Chrift- 1
there muft bee a giving, that is, the Father muft give
Chrift : now giving is nothing elfcbut guodmeum eff 9
effcere tuurn nutto]nre cogent e.This definition the Civil
Lawyers give of it, and it is a true one: So the Lord
gives Chrift to us, he makes him ours, nothing com-
pels him ro ir, for if it were by Law, it were not by
gift -but by debt : I fay, he gives Chrift, and freely,and
to give him, is nothing ej(e,but to make him ours. But
to give him is nothing, it is not enough except we take
him likewife, for giving and taking are Relatives, re-
move one, and the other is taken away. Though God
give his Sonne freely, yet except we take him, that gift
is no gift ; therefore there muft be a taking on ourparf ,
and when thefe two are done, when God hath given
Chrift, and wc have taken him, then we are united to
Chrift, and we are in Chrift, and he in us • as in mar-
riage, the husband gives himfelfe to the Wife, and (he
takes him ; again, the Wife gives her felfe to the Hus-
band, and hee takes her- arid when this is once done,
and done really, they are united together. Andfucha
match is made bet weene Chrift and us, there is a mu-
tuall giving and taking on both fides; and when this
match is made, Chrift is faid properly to be talis, and
wee in him : Yea, to goe a little further. Marriage is a
E 4 neere
4*8
sZZvn
Our union
with Chrift
nearer the
marrUge.'
The New Creature fthat.
neere union, yet but a Relative union • but there is
fomething more in this, Chrift hath taken our Nature,
He is bmt of ottr bone* dodflefi of eurflcjh ; And again,
hee hath given us his Spirit, that the very fame Spirit
dwells in us, as doth in him, that we may be faid tob:
fpirit of his Spirit. This is more than is in mariage,
this is a neercr union; therefore the Scripture ufeth a
neerer expreflion, we areas members of the fame Bo.
dy, he is the Head, we the members, we have the fame
Spirit that he hath, we are flefli of the fame flefb, and
bone of the fame bone, fo neere an union there is be-
tweenc us. So then, there is more than a Relation, in
our being in Chrift, hce indeed comes in to us, asthc
Sun is faid to come into the houfe. You know, the Sun
is in the Heaven, but when the light comes, we fay the
Sun comes into the houfe-forjthere comes a reall light,
which is an effedof the Sun: So the Sonne of God
Iefus Chrift, though he be in heaven, yet he comes in-
to the heart, by his Spirit, as the Sun doth,by the light
which revives us,and quickens us, and works a change
! in us. Againe, wee grow into Chrift, as the branches
I grow into the Vine, into the Root, into the Stocke, fo
that wee arc one in another, and we grow one in ano-
ther, as thef branches grow in the Vine, and the Vine
groweth in the branches: Such a mutuall union there
lis betweeneus.
x . ofwhat And thence come all the benefits, (which is the fe-
I moment j cond thing I will (hew you, that is, of what moment
J this union j c j s .) j f a y 5 h ence C0me a i t h e benefits we have by him,
in that we are united to him after this manner, that wee
\ are in him, as the branches in the Vine -thence it is,that
[ we are made 2{ew Creatures, that is,there is a new Sap
toed
is.
TbeNrw Creature ^hat,
429
(hed in the branches, which weares out the old Sap>thc j Ser. VU
old man, originallfinnc which was there before, and
changeth ir by the ingredienceof the new Ssp. So
doth Chrift: Therefore we arc faid to be ingrafted
into the fimilitude of his D:ath and Refurre&ion, that
is 5 the oldnarure in us is worneoutbythecomming
in of the new : now as C h r i s t did die, but revi-
ved againe • fo we put on another nature, fo wee have
this benefit by this union, wee are made New Crea.
tures. Befides this, we have an hundred others,when
we are in Chrift we are under covcrr, he hath intercft
in all our debts, and wee have intercft in all his riches,
as the husband is bound to pay all the debts of the
wife, when hee hath married her, (he is under covert,
(he hath intereft in all her husbands riches - fo we have
intercft in all the wealth of Chrift, and that is a very
large wealth, as you have it exprefled in 1 Cor. thclaft
Chapter, Paul, and Apollo, &c. and the world is yours,
it is a wealth beyond all that men can give you. The
world is yours, no man in the world can goefo fane,
Princes may reach thorow their owne Kingdomes,
but the World is yours, that is, Chrift who hath
the command ef it, caufeth every thing there to fcrve
your turnc, even every creature that man cannot com
mand$ the wind and the feas obey him for your good 5
for you have intereft in all his riches, there is nothing
in the world j>ut is yours, Things frefent and things to
come arc ourL If men can bclpe you to things preient,
yet things to come arc beyond their reach. If the
things .affthisjife beetheirs, yet Death is not theirs-
but herein Chrift likewifefurniiheth you. In a word,
you have intereft in all his wealth, looke how farrc he
can
43°
A New Creature, Tbhat.
SER.VJI|can goc beyond a man, fofarre are you advantaged by
1 him, and have intereft in all his riches, hee hath inte-
| reft in all your debts, you are under covert, and no.
! thing can hurt you, the gates of Hell, Men, Divcls,
Sinnc, and all the Creatures in Heaven andcauhare
not able to hurt y ou,becaufe you are in bim,y ou are as
Coneyes in their Burrowes, he covers you, hekeepes
you fate. If our eyes were opened to fee this, as the
Apoftle Fwls were, we fhould magnifie ir, and (land
amazed at it, when he comes to expreffe what we have
by Chrift, he knowes not how to expreffe it \ In him
\ are all the treasures tfwifedome and knowledge, and they
are ours ; he hath a Kingdome, that is ours : Hee is all
! Sonne, fo are we ; hee is an Heire,fo are we, nothing
| can hurt us, but it hurts him. Therefore make ufe of
this, when any thing is obje&ed that is terrible and
grievous, anfwer it with this, I am in chrift. When
thou wanted any thing,know thoucanft not be denied,
for thou art in Chrift. Set all our thoughts on worke,
to looke to all the things mans nature is capable of,
that you defire to make you happy, we have them all
in him. the length, and height y and depth of his mercy !
Indeed it is fuch a depth that we cannot fadome, and
Va height we cannot rcach,and a length we cannot mea.
f fure ; all this we have by Chrift : if we had but Pauls
fpirit to apprehend it,and a lit tlecrevife of light opened
to us, as there was to him, that we might fee into this
unfearchable riches oi Chrift, wz would ftand amazed.
I cannot ftand co enlarge it any further, you fee what it
is to be united to Chrift, and of what moment. Now
we will come to make fome ufe of it.
If it bee fo glorious a condition to bee united to
• _ _.__._ Chrift,
A New Qreaturej Tbhat.
1 Cfuift, it fhould inflame us then with a ckfire to be in
him, with a defire to be in this condition 3 for, if you
have the Son, you have life, i lob. 5.12. Rabat bath
the Son hath life>and aH things elfe pertaining to Ufe, god-
lineffe, andhappinejp; he that hath net the Sonfath not
life, that is, hee is yet in death and condemnation;
have Chrift,and have all things- therefore it is an hap-
py and glorious condition.
Therefore let thofe, that have if, defire to enlarge
it more and more,and thofe that want ir,let them feeke
to get it.
Fir ft, I fay thofe that have it, Jet them labour to in-
I large it.
You will fay, If a man bee in Chrift, how can hee
bee more + If hee be united, if he bee maried to him,
how can he be more ? Iuftification admits of no de-
grees: Therefore this isapoint worth your confide,
ration, That you may he more in Cbrijl.
It is true, Iuftification in thisfenfc, admits of no
degrees, but it is indivifible, either you are married,
or not married ; either you arc in him,or not in him •
fo farre, indeed, it admits of no degrees: But now
when a Spoufe takes an Husband, (hee hath fo much
wilasto refolve to make fuch an one her Husband, yet
;here may be degrees of willingnefle, iliee may will it
more,theremay be more defire of if, there may be a
greater approbation of it ..fo, though it be true,that e*
very man that is juftifiedin Chrift,is within the Cove-
nant, within the doore 5 yet he may goe in further, or
lefle farrc when hee is within : So I fay you may be
within the Covenant, but this taking of Chrift, this j
being in Chrift, this receiving of him, admits of dc-<
grees,
-ILL
Ser.VJI
Vje 1.
Exhorta-
tion two-
fold,
r. Thofe
that have
this 'union
With Chr'ift
ice thsm,
Ceeke to
enlarge it
more.
In wh.it
fenfe this
is to be
uiidei flood
;->•
Ser.VII
The New Creature, Ivhat.
Objeft.
How it
may bee
done.
Five helps
to doe it.
I
Confider
yout mise-
ry without
him.
grees, becaufe, though one be married to an husband,
that there is fo much will,as to refolve to take him,ra.
ther than refufe him, yet this very will of taking may
beftrongcr , as her afte&ions to him arc more, the rea-
fons are ftronger and larger that invite her to take
him : So the union with Chrift may be neerer yet, the
knot may be yet ftraiter, and as that incrcaleth, fo all
thceffe&s, and confequences of it increafe: There-
fore the thing we would exhort you to, is to bee more
io Chrift, to get you nee rer to him*
You will fay, How (hall that be done i
Confider whatitwasthatdrawedyoutohim, and
to labour to intend all that, that when you have taken
him, you may yet make the union neerer and better
than it was.
And thefe five things will doe it :
Firft, confider your mifery without him, you did
confider it before, which caufed you to take him for
your Husband, when you faw you could not live
without him, but when you finde that mifery to b?e
yet more, your confolation will be ftronger, you will
more approve your a&ion of taking him, you will
prize him more. Therefore, if you will bee yet
neerer to Christ, reflect often on your felves,
on your owne condition , and fee what you are
without him. Confider what your finnes are, how*
you fliould have peri(hed, if you had not taken him ^
how mifcrablc you are (till, how unable to help your
felves • and the more humble you are, the poorer in ;
fpirir, and the morcgreedily you will receive him, the
more degrees will be added to the taking of the Lord
Iefus. For that is one great meanes,to teach us to prize
Chrift
The New Creature ^hat.
43?
Chrift, even to know our miftry. TheProdigallfon
was taught to prize his being in his Fathers houfe by
the extremity of want he was in, the more he felt the
want of it, the more he prized it. Labour therefore
to know what you are, out of Chrift,to feele the want
of it, to know that you cannot fubfift, you cannot be
without him.
Againe,fecondly, labour more to know the vertues
and the excellencies of your husband 5 for as they are
more explicated and difcovered to you, fo you will
love him more. As one that is married, the more (he
fees in her husband,the morefhedefires him,themore
glad (he is that the match is made, there is a greater de-
gree of will to take her Husband. Labour to fee this
beauty in Chrift,to fee what he hath done for you 5 was
he not crucified for you i He loved me, faith Paul, and
gave bimfelfe for me, be died (or me. Confider all that
he hath done, confider the great dowry, the riches he
brings with him, all the benefits and priviledges hee
brings with him, and you have by him, looke well up.
on him, confider the number of them, and the waight
of them $ thinke of all the advantages you get by him,
the more you fee this, the more thofe vertues and ex-
cellencies of Chrift are explicated, and unfolded, and
made manifeft unto you, the more you will love him,
and the nearer is the union betweene you.
Thirdly,be perfwaded of his love to you, the more
you are perfwaded of your husbands love, the nearer
your hearts grow to him. Thinke what it was that
made Paul love the Lord Icfus fo much, it was the
ftrength of his faith, he knew the Lord loved him,and
, that Chrift had received him. If we could but once
I eet
Ser.VII
2
Labour
more to
kuowthe j
Vertues &
excellen-
cies of
Ch ift.
3
Bee per-
fwaded ofj
his love*
to you.
ii 4 _
Ser.VII
A New Creature, what.
1 4
Get expe-
rience of
him.
5
Pray that
the Holy
Ohoft
may dnvw
thee to
Chrift.
gee into Pauls condition, thac we could fee thcuafear-
chable riches of Chrift,the beauties of our husband 5 rhe
advantages we have by him, if we had Pauls faith to be-
leeve his love, we fhould be able to doe as he did, ro
reckon all as drofle and dung, we fliould prize nothing
but Chrift, and we fhoulddraw nearer to him : There-
fore, labour to ftrengthen your faith. Sodidcj*f#.
fes,h was the ftrcngth of his faith that made him cleave j
fo faft to God, as he did.
Fourthly, get experience of him 5 f or it was Pauls
experience that united him nearer to Chrift, the expe-
rience that he had of Chrift in the mortification of his
lufts, in all the courfes of his miniftry,in all thediftref-
fes and troubles that he paiTcd thorow, he ftill haoex-
perience of him, and the more experience you have of
the Lord It fus 5 the nearer you come to converfc with
him,and the more you wil love him^and joync to him :
StrangeneiTe disjoynes affe&ions, wee fay there is
ftrangenvfle when men falute not, when there is not a
neare converting: Strangencffe doth dif.joyne the
heart. Againe, neareneffe of converting and walking
with him from day today, drawes us nearer to him,
and intends the will of defiring him tobcourHuf-
band.
Laft of all,thereisacertaineimpreflionmadeinthe
fpiric of man by the Holy Ghoft, which caufeth him
to draw neare to Chrift, that makes him prize him
more. As there is in the Iron a certaine narurall qua
liry to follow the Loadftone 3 fo there is in the Saints
towards Chrift: And if we fceke a reafon why Paul
and the reft of the S unts that-excelled fo, were able to
prize Chrift 'above all things, and to count all things
lolTe
A New Qrtatnre, Tbbat.
lofle in rcfped of him, the true reafon is,it was the im.
preflion made upon their fpirits by the Holy Ghoft 5
there isacertaineattra&ivevertueputintothem, ena-
bling them to prize Chrijt above all,and to draw neare
to him 5 therefore you muft know, it is the gift of the
Holy Ghoft to inable us to prize him. Therefore to
all the reft adde-that, feeke to the Lor d that hee
would worke it in your hearts, that youmaykarne
to magnifie him. Thus you muft feckc to encreafr
the union, to adde degrees to the will, by which you
I are content and refolve to match with Christ,
and to bee made one with him : And this is the thing
that you are to bee exhorted to, not onely to know
fhis> but to exercife it : when Paul had once tafted the
fwcetneffe in Chrift, he could relifh nothing clfe, hee
counts all other things as droffe : So fhould we, if we
had once experience of it.
Therefore we fhould learneto renue this union from
day to day, and, as I faid before, We fhould eat hisflejl),
and drinkc bis bloud every day ,• that is, every time we
renue the covenant with God, we renue the mateh, as
it were,betweene us,we eat Chrifls flefh 3 and drink his
bloud s /jfe is that bread that came dotvnefiom heaven-, thej
ate (JMannah in the wildtrnejfe and died , but hee that
fetdeth on mee y jhaU have life everhfling i Therefore
eate my fleflianddrinkemybloud, that is, take mee,
come to me, for eating of his 'fie (h is nothing but to
come to him, to take him, to receive him : Now, faith
he,the very aft of taking me is your duty,as you renue
that every dayjo you take me a new,as it were, and lo
there will come new ftrength to you, as from bread or
CMama, when you eat it,or from fkfh and wine,when
you
Ser.VH
Eating
Chrifts
flefh,what
Ser.YII
37;e New Creature, Tthat.
-*AW>
\0bjeii.
Ncccflific
of feeding
on Chrift
daily.
you eac and drinke it, To doth there from me,when you
rcnue your eating of my fkfh, and drinking of my
bloud, that is, when you renueyour a& cf taking and
receiving me. There comes new ftrength to you, that
is, you (hall have new comforts and confolations, you
(hall be incouraged the more, herein you draw nearer
to me than before: For, as your union wich Chrift at
the firft, doth make a way for the Spirit, andcaufeth
it to be fhed in your hearts, fo the more this union is
encreafed, the more you are filled with the Hely Ghojl :
So you get new ftrength from day to day ,as this union
is more confirmed: It is like a new eating and drink-
ing, your Peace is more abundant, and your ftrength
is more enlarged, you are more full of joy in the Ho-
ly Ghoft j every grace is more encreafed and ftrength-
nedinyou, therefore cxercife this union, eathisfle/b,
and drinke his bloud every day.
But, you will fay, what needs that, when wc have
once done, is it not enough i
No, it is not enough- fortheregrowesadiftancc
betweene Chrift and you from day to day, a little
negle#, that Very omiffion of duties, yea, though it
were no finfull omiffion may caufe it. As the body is
fub jc<5t to wafte, and needs eating and drinking that it
may be repaired; So doth the foule and inner man,
there is a continuall wafting of ftrength, and you muft
eat his fle(b and drink his bloud every day to repaire it,
that is, you muft renue the union, that grace may be
ftrengthencd and renued in your hearts, thatthofe fpi-
rits may be repaired, that you fpend every day, that
your very ftrength may bee renued -you (hall find this
true by experience, the more you doe this,more neare
you
A New Creatue, ivhat.
you get toChriJi, the more you renue that match and
make a new marriage with him, youfhallfindenew
firength commingtoyou, you fliall finde your hearts
draw nearer to him,and further from fin,you fliall find
your felves made morefpirituall, more heavenly min-
ded, you (hall find your felves more ftrengthned, you
will be afliamed to finne, when you (land in fuch neare
cermes wich him, there willbc a fecret influence of the
Spirit in your hearts.
Therefore exercife this union, and, as you muft ex-
ercife it from day to day, fo know fhe comfort of it,
and improve and husband it well. It I have Chrift for
my Husband, fliall he be my Husband in vainer Shall
I have him, and not make* ufe of him * No, you
muft learne to make ufe of him, learne to ufe him,as he
is a Prophet, a Prieft, and a King : If you would bee
more cnlightned, goe to him as a Prophet, befeech
him to enlighten thee, to give thee wifdome, to give
thee the Spirit of Revelation,and he cannot deny thee.
If thou haft committed a finne, ufe him as a Mediator,
as a Prieft 5 for hei&thy Husband, thou haft him for
chat purpofe, forget not that Chrift isaMediatour:
We fall into fin from day co day- but, if wcknew re-
ally what it is to have Chrift an Interceflbur, to have
htm our Prieft, to makcan attornment for our finnes
every diy, we fliould learne to prize him more, wee
fhould be full of comfort, wee (hould doe in another
manner than we doe : If there be any fttong luft which j
thou canft not fubdue, know that it muft be done by J
him, as a King, he muft bring it into fubjedion, hee
muft circumcife thy heart : Therefore know what is in
Christ, tor all that is in him is thine,and he is full
Ff of*
Sebl.VIL
To im-
prove
Chrifb
offices.
438
The Nis* Creature, what.
Ser.VII
3
►Thofe that
want this
Vnion, let
them feek
to get it.
In what
this taking
confifts*
In two
Ads.
of treafure : When thou haft the field, what fhouldeft
thou doe but digge the treafure,to know what is there 5
when thou knoweft thou haft fuchatrealurcinhim'
that hee is full of all grace 5 Wilt thougoepoore, and
mifcrable, and naked, and in ragges* having fuclu
full wardrobe there, why doft not thou goe and futc
thy felfe from top to toe i Why doft not though
grace of all forts to adorne and beautifie thy felft wit h.
all < For all treafures arc in him. Why doeft thou goe
ftarved, hungry andthirfty- drooping all the day * If
thou haft him, "hee hath fadings, and fined wines, he
bids thee to a Feaft.that is, there is abundance of com-
fort in him, there bee Priviledges there, if you con-
sider of them, if you will feed on them as a man doth
on meat, you (hall be comforted with them, as a man
rcfreihed with Wine. Confider what is in Chrift,and
make ufe of it, and know there is not only plenty in
him,but bounty too-in him is al f ulnes,and why is it in
him i not for his fake,but for ours,he hath filled him
felfe for us, and he is not only foil, but bountiful], hee
hath an even hand to difpencethatgoodnefTe ^ therfore
make ufe of it*
Now the fecond part of thh exhortation,! told you,
belongs to them that yet are not in him,that they would
be content to take the Lord lelus for their Husband-
for, if the being in him be the ground of all falvation,
it is motive enough tobringyouin: Nowyoumuft
know that the Lord offers him to you,he is expofed to
you, if you will but take him.
You will fay, in what confifts this taking t
It confifts in thefe two A&$« oneisapcrfwafion,
that the Lord is willing to come to thee to be thy
Husband,
And then lS(ew Creatures.
Husband, to be thine: Thefecondisarefolution, on
thy part, to bee his, if thou canft be content to give
thy fclfc up to him, tofervehim, to love him, to live
no more to thy felfe, but to him altogether. Now,
when we exhort mcato come in to Chrift, it may be,
: For the firft A&, you will be content to be perfwaded
I of it, that he is willing to take you ; though there bee
I a difficulty in that, yet, it may be, you will goe fo far .
| but when you come to the fecond, to rcfolve to give up
f yourfelvestohim, to be his for ever, and to ferve him
• him in newneffe of life: here every manisataftand,
H here men dealc with God,as they, that were invited to
I I the Marriage,they made light of it,and went their way
(one to his Farme, another to his Oxen, &c. So is it
J here with us, for the moft part, they make light when
wee offer Chrift, they goe about their bufineffe, one
about this vanity, another about that, they will not
come in, and take him $ and what (hall we fay to per-
fwade men,to come in to Chrift { Indeed it is a dange-
rous thing to refufe to come in. You are the men tnat
are invited, and we arc meffengers Tent to invite you $
every man muft apply this to himfclfe, he muft thinke,
I am the man invited i therefore I muft confidej what'
anfwer to give • for you (hall finde of them that were
invited and did not come, not a man of them /hall taft
of the Supper,not a man of them that was invited muft
come. There were many thoufands that were never
bidden, yea, many hundreds that live in the Church
were never bidden to the Feaft •, that is, C h r i s t
was never clearely offered to them -but when Chrift is
propounded to you, (as you know he hath oft bin) this
is the very bidding of you to the Supper. Take you
p f 2 heed
Ser.VII
sb*7vh.
Motives
Met. i
You {hall
finde reft.
77;e New Creature 7t>hat.
ob\tft<
I Forgive-
nefieoffin
makes a
man blef-
ied foure
wayes.
heed of refilling; It may bee, many others there are
chat were never bidden,but when youhavebin bidden,
take heed, not a man of them thai have bin bidden and
refufed, flialltafle of the Supper. Now you know,we
are bid while wee are in this life, this is the time of
grace, bat yet when a man retufcth this bidding at this
time, or any other time, take heed left he bid youno
more, he lent no more to them that refuted; Let them
done, and they f])*ll be Jlaine before me : Buthowfoever,
our bufineffe is to compell you to come in, that is, by
ftrong arguments, by reafoning with you, by perfwa-
ding you, tffcdually to come in.
Therefore, co fider thefe Motives.
Firft, you (hall finde reft to your foules, come unto
m aSyee thttare mar 3 and heavy laden ,and you [hall find
rtfl,Matth. 11,28,29. Reft is that which every man
would have : For finnc is a wearintfle to the Soule, it
wearies you with the guilt of it,with the taint and cor-
ruption of it, You frail finde reji unto your foules ,thzt is,
if you wereiri me once,you{hould have your fins for-
given you. Which Vivid magnified in ffalm. 32.1.
Blejfed is be tvhofeftnne is covered.
Buw you will fay, this isafmallmercy, you/hall
have your fins forgiven, will this move men to come
in t who cares for forgiveneffe of fins 5 if we/hould
come and make offer to men, that they fliould bee free
from croffes and troubles, that they fhall have prefent
benefit, and honours, and riches, that were a motive
indeed to bring men to Ghrift *
Thoufoole,if thy fins be forgiven thee, fhall not all
mifery be taken away i Is not fin the firft linke of the
chaine i The firft wheele that drawes on all thy mife-
ries
I
And then 2s[ew Creatures,
ries ; if thy fins be forgiven, all thy miferies flialj bee
(tattered, all thofe clouds fhall be dif perfed : Therfore
the Scripture compares fin to a Cloud ; What hinders
good things from thee but fin t When a mans fins be
forgiven him, he (hall have them in abundance; Be of
good comfort ,faich heJThyfins be forgiven thee: Till then,
a mans heart is never filled with comfort 5 but, as I
faid, it is clouded with many difcomforts 3 forrowes
and perplexities 3 therefore they are compared to
clouds,becaufe they (hall be difperfed as clouds : when
thy fins are forgiven thee, all thy life after is as a Shun,
fliine day, when all the clouds are fcattered : Therfore,
Be of good comfort.
Againe, thou haft boldncffebyit • The Innocent is
bold as a Lion : thou art bold with God 3 For thou com.
meft with boldneffe unto the Throne of Grace : and thou
haft boldneffe 3 when thou haft to doe with men, when
trouble and persecution comes, then art thou as bold
as a Lion, when thy fins arc forgiven thee.
Againe, when thou commeft to beare any affii&ton,
it is nothing when finne is forgiven; for finnei^the
fting of affli&ion, and what is the Serpent when the
fling is gone? Affliction is nothing; death is no-
thing; you fee what they were to Saint Paul, impri-
fonment and death were nothing to him, becaufethe
fting was taken away. In a word> thou art ableffed
man, if thy fins bee once taken away : David lakh,
Bleffcd is he whofe fmms are forgiven. When David
looked round about, and considered who wasblef-.
fcd 3 he pitched on this, Bbffed is theman rvhofe firme is
forgiven. If fome other had looked about him, hee
would have faid, Bkflfcd is a rich man, a man in honour
pf 5 and
J 4 1
Ser.VII
i. In ta-
king away
that which
isthccauCe
ofalmtfe.
ries.
2. In giv ng
boldneffe.
I . In ta-
king the
Ring out
of afflicti-
on.
44*
T/?e Neu> Creature Tfrhat.
4. In mi
king God
ours.
An(w.
Mat. *.u
and dignity, and credit., and that hath health, he is a
bleffcd mar.
No, faith David, but he is a bleffcd mznwhofe fns
are forgiven, wbofe iniquities are covered, becaufe fuch
a man God lets himfelfe to make bk fled • for blcflcd-
ncflc is the heapc of all good things. Now, who can
give that but God, who hath the command of all
things? Cananj but hec^ufc all things work together
for thy good t And if any thing be wanting, thou art
not bleiled.
Again when thy fins be forgiven thee, God is made
thine hee is reconciled to thee, for thy finne is taken
away 5 and when God is thine, thou art a blefled man 5
for he brings all good things 5 and he is the Buckler that
keepes off all evil!, he is a Maflerof the Creatures.
Now, you know, the Mafier is he, who can rate the
dogge when he fals on a Gucft or a (hanger, and it is
only the Matter that can doe ir. lc is he that can rate
any evilland fuppreffeit • thou haft him, there fore thou
art abkfled man,and thou haft him by having thy fins
forgiven thee ; that is the great promife, that he fhould
fave his People from their fins, he needs fay no more 5
when he faith, Hejhallfave his people from their fins 5 for
then he faves them from all trouble and mifery in the
world. Therefore this may be a great motive, it was
Chrifls owne motive, when hewouldinvitem nro
come to him, he faith, Come unto me all jet that are wea-
ry and heavy laden, and I rvilleafe you : That is^th y fins,
that are as an heavy burthen, (hall be taken off of thee
Bar, you will fay, I feeleno burthen of ir ^
No,butthou ftialtfinditaburchcn, when God fhall
fee every man to beare his burthen, when God (hall.
charge
A New Creatue, lehat.
charge it on thy confidence, and it is thy wifdome to
have it taken off, though thou finde it not a burthen. I
fay, guilt i$ a great burthen, which will bindc thee over
to damnation. It is a great burthen when confeience is
awaked.
Againe, Corruption is a great burthen, for it wea*
ries a man. Sickneflc is a wearineffe to the body ; and
Sin is the fame to the Soule, that fickneffe is to the b».
dy. A ficke man is weary of every thing,weary of his
bed,of his Chamber, of his dye t,he is weary of fitting,
of Handing, for he is ficke. So it is with every man that
hath not his fins forgiven him, he is weary not only of
the guilt,but he is weary of every thing. Put him in the
bed condition, he findes no reft, and in that he is wea-
ry of every thing. That which they fay of Folly, it
may be more truly faid of every wicked man,that eve-
ry condition is miferable to him, he is weary of every
thing, hehathnoreft.
Farther, when thou art in Chrift, he will give reft
tothyfoule, that is, hee will take away the power, as
well as the guilt of fin, he willheale thy fickneffe, and
then the woi ft condition will be pleafant, to thee, thou
wilt finde reft in a Prifon, thou wilt finde reft in fick-
neffe, thou wilt find reft m death, every condition,yea,
the wor ft, will be fweet unto thee j before, in the beft
thou founded none,for there was a reftlefneffe within,
but when thy fins be forgiven thee, thou fhalt finde reft
to thyfoule.
443
Ser.VII.
Sinneis a
burthen in]
two ie-
fpeds.
i. As it
brings a
man under}
guilt.
2. As it is
a fickneffe
or difeafs
of the
foule.
F4
THE
444
SERM.
VIII.
Met. 2.
If you bcc
united
With him,
you &al be
free from
all cvill, &
enjoy all
good.
itfjfc.uo.ij.
'^^^^^
$$<
THE EIGHTH
SERMON
VPONTHE^fir !
CREATVRE.
2 Cor. J.17.
Therefore if any man be in Qirift, let him bee
a 2s(eu> Creature.
d hath planted in every man
felfe.love 3 every manfeekes his
owne happinefle.
Two things every man
would have 3 they would bee
freed from allevill, and enjoy
all good things ; if they could
findethefe in C h r i s t, men
would be pcrfwaded to come
in. Now we can aflure you that both thefe you flball
find in Chrift, you (hall by him be freed from all cvill,
and be compaffed about with mercy on every fide :
Firflyl fay you fliall be freed from all evill, for what
Chrift faith to all his Difciples, Luke 10, Toufiall
tread on Serpents Mid Scorpions, and all the power of the
Eneray^
J. New Qreature, Tbhat.
Enemy, and nothing (hall hurt you, may be applied to
all the Saints, though there be many hurtfull things in
die world, yet nothing (hall hurt them. Itistmcin
deed, they may have to doe with Serpents and Scor
pions, that is, evill things may fall upon them, as well
as upon others^you fee the (ame condition falsto all,yet
I it (hall not hurt them ; according to that in Luk.i.j^.
i| That we being delivered -from our enemies, is that, we may
Wferve him without feare : Markethat, you (hall be de-
jlivered from all your enemies^ you will come in, that
iSj there (hall not an enemy in the world be able to doe
you hu t, and you (hall live without feare, that is, the
great advantage you (hall havc,as if he fhould fay,other
men feare athoufand things,they feare death,they feare
ficknefle, they feare loffe of friends and good name •
but when a man is once in Chrift, he fhall be delivered
from all his enemies, he (hall (erve the Lord without
feare, becaufe nothing is able to hurt him ; for what
could hurt him * Either it muft be the Devill or men,
or fome other Creature, but none of thele can hurt
him. Is not GodtheGovernourof thehoufe- Ishe
not the Matter Js not he able to rate the Maftivcs from
flying in the face of any of his friends that come to
him, yea, hee is able to doe it, and none but the Ma-
tter of the houfc is able to doe it : None can keepe the^
Creatures from hurting of you, but he that hath the
command of all the Creatures, therefore if you will
come in, nothing (hall hurt you, hthz Buckler and a
(hield to compaffe you roundabout : Hee will bee your
i'irong fortrefle, into which no Creature fhall be able
to (hoot an arrow.
But befldes this you fhall have all things elfe that (
you
44?
SERM.
VIII.
Lull x «74
God s
children
freed from
feare.
SERM.
VIII.
pfal. 90.1.
The New Creature, Tbbat.
it
What kind
of houfe
God is.
In particu-
lar,confi-
der.
1. Mans
mifery out
of Chrift.
i. l^ians
happineflfe
by being
in Chrift,
youcaa defire, The Lord kimfelft fhaUbe your habitatiA
on ^from generation to generation, Pfal.90.1. That is,you ■
(hall dwell in the Lord , and you fhall not dwell m him
for a fit , as we doe in our houfes of clay , but for e-
ver,and looke what an houle doth, that doth he,he will
keepe you fafe, and defend you fromevill, he is an
houfe thatitfliallnotrainethorow, and fuch an houfe
he is, as will goe with youwhitherfoeveryougoe,
he is our habitation from generation to generation;
yea 3 fuch an houfe as will not onely defend you, but
rcfrefh you with all manner of comforts , forhoulesl
are made for delight , as well as for defence. What.
(oever you want , he will helpe you to ; If you be ficke,
he is able to heale you 5 if you be weake , he is able to
ftrengthen you; if hungry, to fatisfie you ; whatfo-
ever condition youarcin, heisabletofurnifliyou,if
1 you need any krvfee from any Creature in heaven or
earth,hewill give command to al the Creatures to wait
on you : In a word, every man that comes to Chrift
(hall be like aSpoofe, whom an husband hath placed
in an houfe well ftored with abundance of all things
that her heart can wifli, and all this you fhall have if
you will come in.
But becaufe Generalls move not fo much, we will
come a little to Particulars, and will infifl upon thefe
two , as the onely things that can move us to come in,
Firft, themiferies, hurts , and inconveniences you
areexfofedto , outof hira.
And fecondly, the happinefic you /hall have by be-
ing ingrafted in him^and m iried to him. If you were to
perfwade a woman to marry fuch a man, you know
thefe are the two Arguments which muft winneher.
If
The New Creature, v>hat*
If you marry not you will be undorv, you know you
are in debt, and the debts bee debts which you are !
not able to pay • and, if you cannot pay them, you are
fure to be cad into Pi ifon, and to lye in that Prifon till |
you have paid the utmoft farthing, this is your condi-
tion if you will refute. Againc, on the other fide if
you will take him, you fhall have a Husband that (hail
make you rich, that will pay all your debts for you,
and make you honourable, you (hall want nothing. If
you will take an Husband whom you may love, take
Chrift, for whatfoever is amiable is in him. Thefe two
ferious confiderations will make her come in , and bee
willing to marry and to take him for her Husband.
And fo it is with us, if we confider what we arc out of
Chrift, and what we (hall have by him, ir will move us
to take him. You know, ir moved the Prodigall fon,
bee faw that if he lived out from his Fathers houfe.he
muft needs perifh, he could not get huskes to live by.
Again,if he would goe home, there was bread enough,
his fathers fervants living there in plenty, and thefe two
moved him to rcfolve to come home.
You will fay, what are thofe evils in particulars that
we muft needs fall into, if we come not in to Chrift,
and what good (hall we get by him t
To this end, I will name fuch arguments asareufed
in Scnprure for this purpofe, for you know that the
^ufoeffe of Chrift himielfe, and his Apoftles was on-
ly to bring men unto him, and therefore we will optn
(uch arguments as we finde there, as bri< fly as wc can.
And fKft, you have this for one m^ine motive to
bring men in, M*rk. \6a6* if youw'illbdeevtAndbt
bapfi&edjoujhall be favedjf )0U mlhotbdeevejcnjhall
be
J47
SERM .
VIII,
Obje£t.
If you be-
le^vej, you
Owllbcfa-
ved if not,
youfliU be
damned.
Mar. 16.16 !
4*8
A New Creature, D?hat.
Mat. 3,
i
S E RM. be damped : 6oe, faith Chrift, into all the world, preach
CI. the Gofyellto every Creature. What ftallwe fay when
thou haft given us commiffion? faith he, no more but
this, Goe to all the world,Tell them if they will come
in and united to me, if they will take me for their hus
band and Lord, they (hall be faved, ufe that for a mo.
tive on the one fide, and on the other fide tell them, if
they will not come in, they (hall be damned : And this
I you (hall find was pra&ifcd, Matth* 3. John tels them,
a J tfl°* wM comc m and repent y you frail have the King-
dome : That is, if you will leave your finnes, if you
will be married to the Lord, if you will be divorced
from allother husbands, and turne from all your evill
wayes, youfhallhaveakingdome, thatisyoufliallbi
faved ; but if you wiil not, what then f The^Axeis
laid to the root oj the tree, and you (hall be cut do wne.
So,we fee, when the Apoftle fWcame to doe this bu-
fiaefie with Felix, to have brought him to Chrift, if
he could, what eourfc takes he 1 he tels him of his mi
feries out of Chrift^ Reasoning of Temperance, Righte-
oufnejje, and judgement to come $ he told him what f o* ;
bricty, and Righteoufndle, and Temperance was, io
another manner than ever any Morallift had done :
\Now the Endi&ment being not enough without the
Sentence, he addes the judgement to come. And it is,
as if he had faid • Thoufecft how (hort thou art of that
Temperance and Righteoufncffe, that even namral!
confeience requires ofevery man,and thou muft Liow,
there is a judgement to come, though thou perhaps
feeleft it not tor theprefent, yet there is a damnation
and wrath rcftrved for thee ; thereby (lie wing themi
fery hee was in, if became not home ro Chrift 5 and
that
:;
TlyeNew Creature ^hat.
that is partly fctdowne, and is probable , the other
was not omitted, though it be not exprefTed there.
And fo Peter dealt with theni, <^43s2. Hz fhewed
them their mtfery^and fo the Lord dea!t with the Gao
(er, He teacher^ to fee what cafe he was in, and up-
on theiight of thattoenquireafrer folvation. Asindeed
rhe thing that brings men unto Chrift, is to make them
fenfible of falvation or damnation, and when the Gjo-
Icr came to this, to thinke of falvation, Sirs tvhatjha/ll
doe to be faved? That was it that made him wiling to
doeany thing, wharfoever /W appointed him to do?.
for now he had a fenfe of the wrath of God , a fenle of
thofe terrors , he began to fee the Almighty Power of
God , he began to have his heart fmitten with the ap.
prehenfion of lodgement, and when he wasfmitten
with that tie began to enquire after falvation, and his
heart thus prepared with thefe two motives , thefeare
of falvation and damnation, he was fit to come in, then,
faith the Apoftle, Believe and thou Jhalt befaved .» So I
fay, that is one motive , if you .will not come in , you
fliall be damned, if you will, you (hall be faved.
But now we have another bufinefletomakemen
regard thefe. O ne would thinke that men fliould not
need much perfwafion to tell them of damnation, that
great cvill, and of falvation , to be a thing that much
concernes them, but there is that deadneffc in the heart
of man, that it regards neither. Therefore, let me fay a
word or two, to ftewthat thefe two be matters of
great moment : Ftrft , this Salvation and Damnation
chiefly concernes you all, other things are but trifles in
comp&rrifon th: reof ,becaufe Solvation and Damnation
belong to the Soule. It is the foule chat istobe{aved,or
to
SERM,
VIII.
Salvation
and Dam«
iwn'on^are
matters of
greate
moment-
i. They
bclongto
the foule.
450
A New Creature, ^hat.
SERM.
VIII.
The fonle
to be re-
garded c-
fpecially.
2. Tlvy
continue
for ever.
to be damned. Now the foule of man isa mans ownc
f dfe • other things are but the out . fide, as it were, and
that is the reafon that Chrift faith, What matters it, if
j$t$ winne the whole world , and lofe your ownefcuU? As
if he (hould have faid, Thy foule is thy felfe 5 therefore
to win other things and to lofe that, it is great folly ^
what is it to fave the fhip and lofe the fraught i To fave
the fliooe, and lofe the foot, to fave the cloaths, and to J
have the body deftroied * So,what is it to thee,to have j
thy body, thy eftate, and namc,and all outward conve-
niences right , and fuch as thou wouldcft have them to
be, and thy Soule that dwells within, thy Soulc which
is thy felfe, for thofe doe but cloaththe Soule and wair
it, when this is loft, what are all thefe ? Therefore, it
there be any wifdome in the world , it is wifdome cer-
taincly to regard that, and if there be any folly in the
world, it is to negU& that, becaufe that is all in all to a
man, If newes come to a man , your friends aie loft,
your .goods are loft , you are wronged in your name ;
Suppofe he had as many meflengers of illtidings,as lob
had , yet when a man considers ferioufly , this is but a
rending of the cloaths, but the tearing of the (heath,bui
the breaking do wne of the houfe,as it were,but the man
\is whole and fafe, as long as the loule is Uk % as long as
' (alvation is furc • as long as a man is free f torn damnati-
on, it is nothing: Therefore, to a wife man, that will
confider things ferioufly, there is no motive to this, if
you will not come in to Chrift , you fhail be damned,
if you will, you (hall be faved.
But let me add this more,Salvation and Damnation
continues for ever: Take all other things V even the
beft, and vvorft things in the world, they are foone
blowne
A New Qrtature, H>hat.
[blowneover, and, as you know, of no continuance-
but Salvation is a thing that abides for ever. And this
is a thing you regard much in fmallcr matters 5 take any
good thing, if it will laft but a day or two, you regard
k not, but as things are of more durance, fbyoufeta
greater price on them. Why will you not minde this
I then i If you come in to Chrift , you (hall be faved,
j you fhall have cternall life. But, now comes in the o.
I ther, If you will nor, you (hall be damned, and thar re-
I maines for ever: Remember , faith the Wife- man, the
dates of darknejfejor tlnty aremany^ that is, infinite ; and
: this (hould workeonaman ; that damnation fhall bet
perpetuall. Take a man now,when he is fallen into any
I mifery, and fee what it is that comforts him, you fhall
finde nothing comforts a man in mifery but hope; for,
if there be no hope fas we fay ) the heart would breake:
. But, now come to this, of damnation there will bee no
end, there is no hope there; when a man kin mifery,
i he lookes about him, and begins to thinke, Is there any
4 evafion * If he find there is none , he begins then to
I thinke, yea but is there any comfort to mingle with it *
I No: But what kind of mifery is it i It may be by one
I. mifery. I fhaU be free from another, this doth mode-
I j rate it, bat if all kind of milcries come, that a man hath
I no way in the world to evade them , not any thing to
mitigate them^this is thar,that fwallowes up the Soulf ,
land this over-whelmes it with griefe$ and this is the
'condition of a man fubjeft to damnation. Now, I fay
this briefc argument we are to ufe; If you will not come
in, you fhall be damned, if you will come in, you fhall
be faved. Well, perhaps all this will not workc upon
you,thcn we have this to fay to you, Our commiflion
extends
SERM
vur.
SERM.
VIII.
We an firji in Cbrift j
Your thirft
(hal be ia-
tisficd &
healed.
/0&.4.IO.
\*Anfw*
extends no further 5 if this will not move y ou,y ou arc
not to be wrought on by us, but we muft leave you to
your felves, and toyourowncwayes, togoconand
peri(h, and receive your Portion with thofethat are 1
hardned through unbelieFe, whofe end is damnation, ]
and your bloud (hall be upon your owne heads, for
that is all out Commiflion to propound thefc two to
you. It muft be Gods workc to make yotir hearts fen-
fiblc of thefe things, wee can but propound objefis:
And fo much for the firft, He that comes in flail be fa-
ved, he that doth votftuUbe damned.
# The third Motive, Itake from lohn 4. 1 o. when
the Lord had that converfe with the woman of Smt-
ria, what faith he to caufe her to come in? Woman, if
that* had ft asked of me, I would have given thee the water
of life : He that drinkes of this water (hall thirft againe,
but he that drinkes of the water that I flail give him, flail
thirft nomtjre, but it fhallbeinhimaWett Jpringhguf >to
everlafting life: So, that is the Argument, if you will
come in to Chrift, you (hall thirft no more, but you
(hall have your thirft fatisfied,and you (hall have water
given you, which will be water of life.
What is that?
That is, If you will come in to Chrift, two things
you (hall have by it : Firft,your thirft that you had be-
fore, that difeafe of thirft,that every manliving is fub-
je& to, untill he be in Chrift, that (hall be healed 5 that
is, every man hath many things he \ hirfts after 3 as take
every nati rail man, he thirds after credit?, and wcahh,
and honour,and life,and after a thoufand things which
the nature of man is fenfible of: Wdl,faith Chrift,this
thirft (hall be healed in you, if yotcorae in to me.
How
The New Creature, y>bat.
How fhall it bee healed <
By breeding in you a right third: by bringing the
foule into health, as it were* It is, as if he had laid, I
will reveale things to y ou,which you fliall prize above
all thefe, when you (hall fee their precioufncfle,and the
need you ftand in of them : for thefe two things make
thirft, then the other, Chrift heales it in you : As, take
every man that is regenerate, to whom God hath re-
vealed better things, Evenfuch as the eye hath not feene,
nor the eare heard \neit her hath entredinto the heart of any
naturaUman. I fay, the heart fets fo by thefe things, it
fo magnifies them, that they take up his heart altoge-
ther, that he no more thirds after other things, but his
defires grow remifle in them, though they were all ta-
ken away, he could be content, he hath better things,
there is a true thirft come in,which hath cured the falfe
thirft, as the true Serpent devoured the falfe.
But, you will fay, wee finde not this experience,
doe not regenerate men thirft after thefe things as well
as others *
I caonot deny ir, they thirft after them too much,
but yet this thirft is healed,! or now they doe not thirft
after them, as things wherein their happiqefleconfifts,
their hearts are in a good meafure taken off them, they
lookc on them with a right eye, and fo their thirft is
faid to bee healed, not becaufe the worke is perfed ,
but becaufe it is the way to bee healed, and will bee
perfefied. And fo we muft fupply al the reft. Lufts are
faid to be mortified, not becaufe they are fully desd ?
but becaufe they are in the way of death , and will
dye perfcftly 5 therefore wc apply the name of morti-
fication to them: .So itis in other things,we fay water
Gg is
_i 5 t
SERM.
VIII.
I
■Sssfi* I
O&jetl.
*^dnftv
Difcafed
thirft hea-
led in the
Saints.
J3£
SERM.
vni.
Xfo New Creature ^hat.
lobf. x*
3/0*. 4.
If you bee
united
with
a»/?> all
It nines fli
work to
gcther for
your good
if not, for
youihurt.
is hor, though it have but a little heat, and a thing is
whir e, though it doe but begin to be white • and fo we
fay a thing is healed, though it be but begun^nd be not
perfe&ly healed : Even (o in this cafe every man that
comes to Chrift,his third is healed,he thirds no more,
becaufe his foule is put into health: As if you (hould
fay to a dropfie man (for when his thirft is healed, his
difeafe is cured)you fhall have the thirft of an healthfull
man, but this difcafed thirft you fhall have no more.
So, if you will come in to Chrift, this may invite yoiv
you fhall thirft no morc,you fhall be put into that hap-
py condition, that your ftrong lufts that were your
thirft before, fhall be healed in you.
And bcfides, another thing is, you fhall<Bot die $ \i 1
is water of life that Chrift gives, as if he had faid, you J
may drink this Well-water and thirftagain, and drink
againe, andthirftagaine, and then you die* this water
will not give life • therefore he addes that word, Water
of I fey. Thiswtfer that 1 give yotiy^all^make you live for
ever, it Jhail give you eternall life, lam the living bread
that came dotvne from heaven, he that eats of meJhaUnot
hunger P wd he that beleeves in me jhall not thirft, but (ball
live for ever. But this I preft in the other, and there-
fore I will not ftand longer on ir.
We will name a fourth Motive, that you find ordi-
narily in Scriptures, If you come not in to Chrift, all
things (hall worke together for your hurt, and if you
take him, ^All fhall worke together for your good : I fay,
if you doe not, all things fhall worke togei her for your
hurt. This is the mifery of every man out of Chrift,
lee him be in what condition he will, every thing owes
him an ill turne, and will doe it one time or other:
' Profpcrify
The New Creature, what
Prolperity is bad for him, that flayes him, and his af-
fli&ions come for hurt to him, they are like the lop-
ping of a tree out of feafon, which tends to the deflru-
#ion of the tree- but it is quite otherwtfe with the
i godly, they have affli&ions, but they are in feafon,
which makes the Tree grow better. Take the beft
things in the world, the very Word that is preached,
the cnlightnings and good motions they have from the
Spirit, they all tend to the hurt of the wicked, for they
encrcafe their condemnation, every thing worses to-
gether for their hurt, whatfoever they enjoy: On the
other fide 3 if you will come in,ali things (ball work to-
gether for your good, that is, they fhall joyne together
for your advantage, one thing fhall be ready to help an-
other, and nothing (hall befall you,butit fhall work for
your good, becaufe when all is fummed up,as whatfo-
ever befals the wicked, puts them further from God:
Againe, whatfoevcr befals a good man, it drives them
nearer to God, and that is a fure rule nothing doth good,
but that which drawes us nearer to the fountaineof all
good* and nothing doth hurt but that which drives us
from God. Now, whatfoever befals a good man, it
drawes him nearer to God : Sinne, which of all other
feemeth to doe him moft hurt, yet it drives him nearer
to God, becaufe it makes him to empty himfclfe, of
himfelfe more,it makes him fee his owne mifery more,
and to prize lefus Chrifl more, though they be in them,
felves poifon,yet God turnesthem into medicines,eve^
ry thing workes for his good, that is the meaning of
that, All things are yours, Paul and Cephas, that is^every
thing in theworld(doebutferveGod) life and death
are for your advantage, that is, whatfoever is in life,
G g 2 _ life
_ 4 iL
SERM.
VIII.
Sin drives
the Saints
nearer to
God.
i C*r.j.i8
4S <*
SERM
YUI.
71?e New Creature, what.
life and all that belongs to it, is for your advantage,
that you may grow rich in good workes,, the longer
you live, the bectcr : Againe, when death comes, with
all the harbingers of it, it is for your good . SickncfTes,
which are degrees hereof, they being but the (hires by
which wee defcend downc to the chambers of death,
death and all the precedents of death, even all thefe
petty deaths are for your advantage, yea,whatfoevcr is
in the world is for your good • Things frefim and
things to come, are purs : Even as in the field, we fay,
every thing is for the Whear y the ftalke, the earr, the
chane, the fowing, the plowing,the threfhing,the win-
nowiog,. the barne and granary, every thing is for the
wheat : So the wheat that growes in this great field of
the world, are onely the Saints, and every thing in the
World is for their advantage, Summer and Winter,
Froft,and Snow^wetanddry, that is, weale and woe,
good and evill, affli&ioaand profperity, all is for the
advantage of the Saints, their winnowing and tempta-
tion, all their threfhings work together for their good.
And this you (hall have by Ghriftjifyou will come in
to him, every thing (hall oweyou a good turne, you
(halllookc on nothing, but it is for you. All men, yea
the bed of them, Taulmd^foUoyandx^fhas^xtiox
your fcrvicc, whatfocver gifts they have^ they are all
given for yourufe. Let this move you to come in- if
yoq will not,how ever you may live in this world, and
enjoy fome fweetnefle with them, that have their por-
tion in this life, yet they (hall doe you hurt., and in the
latter end fo you (hall find it,
THE
THE NINTH
SERMON
VPONTHEK ST ^
creatvre.
457
SEa.vn.
2 Cor. 5-i7'
Therefore if any man be in Qtrift, &* him bee
a "Hew Creature^
Here is one motive that remaines, and that
isthis,wbich you (hall finde,*w«/.3.i7.
AW. 5»
If you be«
Ftrtk*frtft»l™ricb4*de»cre*fiJi* out of
*'» («*&, «»»^ A«w ««/ «f nothing. »nd
knwtfl net that thw art wretched, and mi-
m ov d'Swithfenabkthings upkafeththeHo y
rhoft to exprefle our fpuituall mifery,by 'that : miferv ,
m! we are fcnfible o? 3 which is outward 5 If you be
W f AS vou are poore, and naked, andmife
<,U n° f income intoS, ycufhall have thecon-
CUl S S r{r,ifyo«bcouto{Chrift 5 youare P oor e -
briJt,yovL
arc poo>e,
and naked
and raife-
rable.
1. Poore.
(What that
45 8
Ser. )X(
Riches
what end
they fcrye
for,
To fetch
in what
wewanr.
>•■
The NeV> Creature, what.
It is<the want of what(oever may make th^-foulc
rich ; for, you know, there is a double riches ; charge
thofe that anrich in this world, where there is an intima-
tion, that there are men that are rich in another world :
Andfo Luk.iz. So is he that is rich in this world, andis
not rich towards God. And Rev. 2 . / know thy poverty t but
thou art rich : thatis 3 thouart rich in grace,and ingood
workes, though thou art poorc other wife, andthere.
fore there is a poverty thatconcernes the foule, a fpir i-
tual poverty which is found in every man out oichrifl.
Poverty, you know, it is a thingthat every man fhuns,
hee would not be poore, and you (hall finde, that look
what reafons there are, why a man (hould not bee
poore in his outward eftate, here is the fame reafon,
why they (hould not be poore in their fpirituall eftate.
For to what end ferve riches f Riches ferve.but for
this purpofe, to procure things ncedfull for us, if wee
want bread, or wine, orhoufes, or any thing, riches
will procure them,and therefore we prize riches : And
fo likewife there are fpirituall riches, that will pro-
cure things needfull for our foules, and, if wee want
them, we (hall want that, that is profitable for us, we
fhall want thar, that is neceflary for our falvation. For
riches doe but fet men a work, to doe us fcrvice • riches
can doe no more, than men can doe: but thefe fpiritu.
all riches fet Godaworke, to doe us good- they are
beyond the other, as muchasthchclpe of God goes
beyond the help of man, when youneed any thing. If
you be rich in Chrift, if you be rich in grace, if you
be rich ingood works,it is but putting up your requeft,
and you (hall have it at the hand of God, if you want
them, you (hall have whatsoever he is able to doe for
____ . you:
Ihe Hew Creature, tttbat.
you: Now if you bee out of Chrift, faith the Text,
youarepoore, (that is) you want thefe fpirituall rich-
es 3 youhave no ground to goc,and to make your fuit to
God for any thing.
Againe, riches (land us in (lead m the time of need ;
for why doe men lay uptrcafures? that when death
comes, when there comes a time of need, the riches
that they have laid up, may ferve their turne, they may
have thofe ready for their ufe, when other men want
them. Are not thefe riches for the fame purpofe? Will
there not come a day of need, will there not come a
Btime of fpending, when there will be no leafure to ga-
ther at the day of death i Then all the feed fowne to
the fpirit,all the good works that we have laid up, will
be as a treafure, and at that time will doe us good : And
J that is the difference between the death of a godly man,
and another 5 when a wicked man comes to the time
of need,hc hath nothing to fuftaine him,he hath no oile
left in his lampe 5 he hath nothing to helpe him up $ but
the godly man hatha treafure, that he hath gathered,
all his life was to lay up a treafure : And this, my Bre.
thrcn, you fhall find to be a great comfort at that time,
that when you come to dye, all the fahhfull prayers
that you have made, all the good works that you
have done, all the fincerity that you hare ftewedin
denying your felves , in paffmg by the things that ]
worldly men catch at 3 in doing things, that it may be,
have brought trouble and (Under, and difgrace 3 and
perfection on you, you fhall then finde it a treafure. !
Take two men, when they come to that day, the one
rich in this world,another rich in good works,and con-
fider which of thefe two conditions you would choofe ;
G g 4 2nd
_4J9_
SeR.IX-
4<5o
The New Creature vhat.
2. Naked.
Nakedncs
what.
and therefore it isnot a Imall matter to be rich: Now
when you are in Chrift,you are rich ; out of him, you
are poove,and have nothing to ftand you in ftead in the
time of need.
Again, this a man hath by riches,that he is indepen-
dent.he needs not to ferve others,& therf ore you know
:he Provetbc is, that a rich man he canliveby others,
and without others, and that is ir, they boaftof-. So it
is with all the Saints, they may (ay to all the world,
they can live without i% becaufethey have Go d to
bee theirs, they have all his treafurcs opt n to them,
they have enough in him, for he is all-fufficient,though
they have but him alone for their portion, yethecis
cnough 3 as he faith to ^Abraham,! am all fufficiem - y and
why, there are but two things that a man can de/ire ,to
bt free from evill ; and to er j j>y good,faith he,/ am thy
Buckler, to keep thee from evill, and thy exceeding great
reward to give good to thee :. that is, thou fliah have en
ough,if chou enjoy me. Now,if you be out of Christ,
you fhall be poore^ that is, you (hall want thefe riches,
you want the riches of grace, and of good workes,
that fhould ftand you in ftead in the time of need,which
wil fetch any thing in for you,when you want it,which
will make you more independent, and ftand upon your
owne bottomes,which is that that every man defires.
Again,if you be out of Chrift,you are naked. Na-
kednes is a want of that which fhould adorne us,which
fliould beautifie us, and that is the cafe of every man
out of Ch r 1 s T,thereisnobeautyinhim. It is the
Lord only that cloaths us with beauty. As it is faid
of Saul P Wee ft jor Saul, jet Daughters of lervfalem,
for he clothed you with Scarlet, and did lung ornaments of
__ gold
The New Creature y lvh at.
t
gold upon your appare/L Ic may truly be faid of Chrift,
chat hecloaths us with fcarlet, and hangs ornaments of
gold on our apparcll, that is, it is he that makes us
.Priefts to his Father: Now the Priefts in the old Law,
were but a type of us , we are the Priefts indeed , you
know they had Iewels, and embroidered garment<;and
fo all the Saints have the fliining graces of the Spirit,
which adorne and beautifie them : when a man becoms
fo beaurified, then his fight is comely, his voice is plea
fant , and his prayers are acceptable. This benefit we
have by being in Chrift, that it makes us comely in the
iight of the Lord, we (hall be made beautif all ; Indeed
Salomon in all his Royalty was not fobeautifull as one
of the Saints : It is faid,the Lillics are much better cloa-
thed than he : And why? Becaufe that was a cloathing
ofGodsownc worke, this is the cloathing of Nature,
but the cloathiog of Grace goes beyond the cloathing
ofNature •, IfthecloathingofNaturebebeyondthat
of Stlomonjjb indeed it is for narusall excellencie)fure-
ly the cloathing of Grace goes beyond that , this you
(hall have by Chrift : when you come to him, you
come to a rich Wardrobe , where you may fute your
felves from top to toe,that you need want nothing,and
by the way , that ufe you may make of it , when you
come to him , where there are garments of all forts,
where there is change of raiment, why fliould you fuf-
fer your foules to be naked in any part, I, knew you tec.
kon it undecent foramantobeunevenlycloathed,to
have fome garments rich and precious , and to have
fome vile andbafe, and why will you fuffer your felves
then to goe fo unequally claddt may be you have gra-
ces in one kind, but you want others, if you come in to
him,
4$
SERM?
VIII.
! 4^z
The New Creature, Tbkf.
Ser .XI.
j Hungry
I0I1.4 3
Manna
Angels
foodjhow
x Cor.io-
him , it is he that cloaths you , you arc naked without
him , this benefit you (hall have by him, you (hall bee
cloathed and be made beautiful,you (hall have that glo-
rious attire, that will make you glorious within, which
will make you comely in the fight of God $ if not,you
(hall be naked, and therefore you (hall be reje&ed, you
(hall want that beauty which God onely accepts,
Againe,if you be out of Chrift,you(hall be hungry a
you (hall be wretched and miferable,for I pitch on that
generall one , becaufe that is one of the outw^d mife.
ries, when a man is hungry , when he is ftarved, when
he wants that which (hould ftrengthen him,and refrelh
him a and maintaine his life. This is the cafe of every
man out of Chrift, he wants that which (hould
feed him , that which (hould ftrengthen him, for
mud know , that the foule hath a meate as
as the body 5 otherwife , why doth Chrift
1 have a meat to eate that jou know not of *
They wondered to fee him ncgled his dinner,
when he ftood talking with the woman of Samaria, lob.
4. Why faith he, J have another meat to eate. And why
dcth David fay , Thy law is/weeter to me than the honey,
if there were not forae what that his foule did feed on?
And fo, Why is it faid than Manna was Angells food?
You know Manna was a materiall thing , fuch as a fpi-
rituall fubftance cannot feed on,but becaufe by that
Manna Chrift was rcprefented? You know he is laid to
be the true MannafThe truehreadthat came down fi am he 4
vtn-fhc Angels they feed on this,and k\ that refp cr&jt is
called Angels food, they feed on the fame fpiritual meat,
1 Cor.io. 7 our fathers did eate t hat fj>iritual meat, that is,
the corporal meat did typifie the lpiritual meate^vhich
is
you
well
(ay ,
I
,-
The New^reature, Tehat.
463
Phil.4.ig
is Angels food 5 therefore there is a food, that the foulc - SsrJx
feeds on,, out of Chrift, there is none of this, but your 1 ""
foulesare ftarved,are miferable and wretched, For whar
is it that food dothflt maintains life in a man, take a-
wayfood,andyoudieforit.Nowit is Chrift that gives
that^HisJlefl) is meat indeed \and his blood is drinht indeed:
that is 3 If hofoever belecves not in him y whofcever par-
takes not of him, he dies for ever.
Againe , meate ftrengtheneth , and fo doth the
Lord when wee come to him , hec gives fpirituall
ftrength, Without him we are able to doe nothing : A5
you have /r, loh. 15. Without me you are able to bring
forth no fruit e .• But as the Apoftlefpeakes, ?&/. 4.
Through chriji I am able to doe every thing : It is the
Lord thit gtyeth ftrength : If you will come in , you
fhall hare ftrength given you, which is the property
of meate,
Againe , meate refreflieth and revives the fpirit , fo
doth the Lord by his graces, by the joy of the Holy
Ghoft- by peace of conscience, by thofe things that he
puts into the heart of every believer, I fay,they refr cfli
thefoule, more than flagons of wine, and there is as e-
vident refreshing : and theref ore you know that meta-
phor is ufed often in Mfay 26. 1 will mate afcafi of fined
mnes, and of fat things .• And in CMat.22.hc calls them
to come in , for his fatlings were prepared , and all things
were rtady.
What is the reafon that the Lord refembleth fpiritu-
all things by a Feaft i Becaufe they doe the fame things
as a Feaft doth $ a Feaft is a refrefhing to a man , a
continuall feaft is a continuall comfort , and this |
yon (hall have , if you will come in to the Lord I :
ifa.26.
Mat. 22. f
Sp irituall
things re-
fcmbled to
a Feaft,
Why..
jit
SERM.
Vlil.
Ob\ttt*
We are firft in Chrifi ;
i^iftfrv.
S^kituall
things pre-
fcnt in the
firft fruites*
if you will nor come in you (hall be ftarved , you (hail
be wreched and miferable. This you (hall have by the
Lord hfa. Let this move you to come to.
But now a man will be ready to obje& , you tell us
of thefe things , and indeed thefe are goodly things , if
they were prefent, if they were reall, if they were not
Imaginary things onely, that confifted in notion , and
in fpeculation ; if they were things that were fenfible,
but they are not fo 5 thefe things are future things, they
are remote things, they are things but in Imagination,
they are things that wee have no feeling of, they are
things that if weelooke after them, wc ftalllofe other
things in this life C
This Obje&ion all the world makes againftfuch
motives as thefe, and therefore I will anf were thefe
briefly, and proceed.
Firft, whereas men fay, they arc things that are far
off, (and indeed fuch things move not much:) I fay,
they are already prefent , they are a great parr prefenr,
wee have the firft fruits prefent, though the harvc ft be
deferred , and wee may boldly fay to you , that thofe
very gleanings for the prefent, are beyond the vintag<
that the children of this world enjoy, the peace of col
fcience, the joy of the Spirit , boldnefTe in death, fccu-
rity and freedom from all deaths, and dangers, famili
aricy and acquaintance with God, to enjoy his favour
with all that he can doe, the graces thar prevent us, the
bleffing that follows us in all our anions, 'he comforts
of the Saihts,whofe hearts are made g! he 1 ghc
of Gods countenance $ thefe things, I fay ^re beyond
the wine and oile, beyond the -dainties a^d honours
which they have, who have theirportion in this Jife$
therefore
The New (^nature, Tbhat.
therefore you have fomething for the prefent : Indeed
the out- fide of thefe things are but bafe 5 but the in-fide
is precious. This is the difference becweene heavenly
things and earthly • in heavenly the worftisfirfl, the j
beft islaft : In outward things it is true, the beginning
is fwect^but the latter end is bitterefl-but let that be one
anfvvere to if, that you have mi ch of it for the prefenr.
And be fides this, remember though you have it not
prefent , yet you fhall have it after $ and what great
matter is it to want a little, to enjoy more for the fu-
ture t Are we not content to buy great reverfions with
I the lofle of a little money for the prefent, for we fay it
I will come in * Are we not content to endure an Ap.
I prentifhip of feaven or eight yeares, for our greater ad-
vantage ? Doe not men willingly ferve a Matter , or a
Miftrcflc,a longtime, for hopes hereafters Now what
follyjyca,what Athcifmc.and unbelief is it for a man in
things that concern falvation 3 not to be content to want
a little for the prefent, to enjoy happinefle for ever? If a
man fliouki be put to his choife,whether he would have
five {hillings to day , or many thoufands to morrow,
a man , no queftion would have it to morrow. You
know , this lite is not fo much toeternirie , as to day is
to the next day $ why fhould we not be content to
want a little ,that we may have the more afterwards.
Aod befides, if you confider what men are, men are
reafonable, and to what end is rcafon given you, but to
looke on things paft andfuture i That is the part of a
Beaft orely to looke onprefent things , you fhould doe
more than theBcaftsdoe, you fhould looke to things
that are future^ and fhould order your lives according
to that- And what have you faith for i For faith I
is
4*?
Ser.TX
We (hell
have full-
netfe of
them after
1
Reafon,
and f uh
(hould
helpeusto
mind fu-
ture
things.
4 66
The TSltw (reature, what
Qb\t8.i
Spiritual!
privileges
reall.
K^i nfa.
Spirituall
things
fenfiblc.
is that which diftinguifhech a Chriftianfro^i another
man,as reafon diftinguifheth a man from a bcaft,furely
this (hould teach you to goc beyond reafon 3 tcafon tea-
cheth you to goe beyond that which is prefent, and
Faith carries you beyond that 5 and therefore you
(hould have an eye to things future, to things to coine,
and not be occupied in things prelent , and therefore,
though you have not thofe things for the prefent , you
(hall have them , and you (hould be content to want a,
little, that you may enjoy the more for the future- you
(hould confider things future and not prefent, if reafon
teacheth you to doe fo, much more will Faith.
But it will be obje&cd againe, It is true -, but thefe
things ttha you tell us of, they are not reall things, they
are things that confift but in notion, and fpeculation $
It is not fo, You muft know that thefe fpirituail Pri-
viledges are reall. All that are in Chrift , arcastruely
Kings and Priefts, they arc as truly Sonnes and Heires
apparant , and have all the promifes of God intailed
upon them and theirs, ( as any Princes in this World)
and there is no regenerate man that knowes this, that
will change that glory that is referred for him in Hea-
ven, for any earthly Kingdome.
But we have no feeling of thefe things i
We anfwere againe, that there is a fenfe of them, as
quicke a fenfe and apprehenfion of them, as there is of
any other; for what is it that makes men fenfibk of
thefe outward riches , and kingdomes , andhoiours*
nothing but this, becaufe the undcrftanding magnified!
fuch things, and the affc&ion loves anddefiresfuch
things, when you enjoy them , theft you arc refrcflied
with them • for pleafure is nothing elfe D but the fuiting
of
The New Creature •■ "tohat.
467
Pleafure,
what, y
of a mans dcfires whatfacver they be : No man would Ser. IX
take pleafure in any outward things, butbecaufe, firfl:
he defires them, and the fatisfy ing of that, is that that
breeds a pleafure: now when you come home to Chrift,
you muft know that you (hal have other defires,as you
have it in this Text, ToujhaUbe made new Creatures, you
fhall have other affe&ions than you had before, and
when thefc are fatisfied, you fhall have as true Pleafure
and rejoycing, as ever you had in the other •, for, if that
be a true definition of Pleafure and rejoycing, that it is
a fatisfying of thedefire, a fatisfy ing of the appetite,
whatfoever it is, when that is changed 5 Whyfhould
you doubt, that you fhall not have as much fenfe, and
as quicke an apprehenfion, yea, why may we not fay,
you fhall have more i For this I will bee bold to af-
firme, that the objeft is greater, and the faculty is more
capacious and apprehenfive.
The obje& is greater, for it is durable riches, it is
durable honour, a durable kingdome, greater than
any Kingdome upon the earth. Look on all things that
God propounds to the fons of men, and they are farre
beyond the things that are here below : To be the fon
of God is mQtethantobcthefonofany King, to be
an heire of heaven,to be an heire of all things, is more
thantobe an heire apparant to a Crownc • whatfoever
is propounded, I fay it is bey on dir, therefore the ob-
je<ft is greater. Then come to the faculties, they are
more capacious, they have a more quickeand lively
fenfe and apprehenfion, as the Rational! faculties, the
Vnderftanding, and the Will, their apprehenfions are
deeper than thofeofphanfie, of fenfe, or fenfclUppe-
citc 1 and therefore you fee the griefe of the reafonable
t part
468
The New Creature, ft>hat.
ob.^.
Anfo,
pare is more than tha: of the fenfes, and hence it is,that
the mifery of thofe that are in hell , goes beyond the
mrferies of any in this Iife^and fo the joyes of thofe that
are in heaven is beyond the joy of any in thislife-.Mao,as
he is more happy , f o is he more miferablethan the
Beaft, and why fo < Becaufe the faculty is larger, and
therefore a man that is heavenly-minded, a man thai
lives by faith, that is, in Chrift, hee hath greater things
to enjoy , than a worldly man hath , or can have.
Againe, the thoughts, the faculties that are taken up
about them , they are of a larger apprchenfion , and
have a more deep and quick fenfe than the others have-
and therefore in matter of fenfe , we cannot yceld that
thefe things are not fenfible, For it u peace of 'Con [ci-
ence that pajfeth all under Handings it is joj unjpeakable
ani glorious. Ic is faid fo of no outward thing , and
therefore thele are farrc beyond them •> that (hall lerve
to anfwer that objection.
And fo wee have gone thorow three of them, that
they are things abfent, that they are things that arel
notreall, that confift in notion and fpcculation, that
they are things not fenfible.
Now there is a fourth objedion , but I muftlofe
\prefcnt things for them - 3 if we might have him and en-
joy our pleafures, if wee could have him and enjoy
riches and honour , wee would be content , but wee
muftbeataloffe?
But to this we anfwer, thatyoufhallbenolofers,
no not for rhis life, you (halibut make an exchange,
and change for a better ^ What is it that Chrift re-
quires of you? itisbuttodocfomethingforhisfake,
and to fuffer fomething ;if you doc,it is butfeed fowne
to
The New Qreature, v>bat.
to the Spirit, and as in other feeds, every feed bringeth [ SbrJx.
forth more abundantly, it rifeth with a greater plenty •
fo every good worke you doe, it will doe you good at
one time or other,you (hall be fure to have prefent wa-
ges for it,and for that you [uftct y M4r. lo.YoufhdlhAvt
m hundred j$\din this ltft> and fee afidc et email life, for
every thing chat you lofef or Chrifts fake 5 yoU fhal have
|an hundred fold: Many particulars there he reckons
up, if you lofe friends or goods, whatfoevcr you lofe,
yon {hall have an hundred told in this life with perfe.
cution • for there is the objection.
O but we fee they are perfecuted, they are freneath
and not above, they are trampled on, they are mife-
rable.
Why though they be,yet with perfection you fliall
have an hundred fold,that is- you fliall have an hundred
fold more comfort: As, I will give you but this it)
ftance.
Take Pdul, hewasperfecutcdandaffii&ed,hadnot
hee an hundred fold? Take a man that lives in abun-
dance, and in plenty of all things, compare hiscondid
on with that Apoftles 3 and fee whether he had not more
joy of heart, more comfort in thofe affli&ions, wher*
he went from PrifontoPrifon, fromaff!*<5iiontoaf.
fli<5Uon, than Nero had in his Palace, or than men havt
that enjoy outward things in abundance, for they are
:iot outward things that will comfort us, them a man
may have in plenty, and yer want the comfort of them,
as many thoufands have had. So much (hall fcrve for
the anfwering of thofe obje&ions. Therefore, fince
cbcre are fo many motives to move you to come in to
Christ, the impedimenrs which you findc in the
H h way,
Hundred
ibid V? ith
perfecuci
on.
llob.f. u
JHappitKS
Wh.u.
470 Tb* New Creature, ffibat.
Sj.r.IX! way^theobjeiaionsofthefle^aadthcptijeiaionstbat
come- from Satan are but delufions. Why {hould you
not come in < Hz is the ground of all comfort ; have
him, and have all* want him, and want all things:
I Ioh t 5.. He that hath the Sen, hath life 5 he that hath not
the Son> tht wrath of God abides upn him: Thacis, hce
chat hath the Son, hath life, and all things that pertaine
to lift 5 that is it that makes a man happy ,as you know
every thing is laid then to he happy, when it hath that
Which is agreeable to that being, agreeable to that lite]
that it leades. A man that leads the life of nature,is hap-
m for this world, according to his condition, when he I
hatb every thing that belongs to this life, when he hath I
wealth, when he hath houfcs 5 when he hath all conve- 1
niences. Now, when a man hath the Son, heehath j
fpiritualllife, and all things pertaining to k,therc is no- j
thing wanting to make him happy ; when hec hath no; I
that. The wrath 0/ God abides on him 5 that is, the Loni !
is his Enemy, to afflid him, even He that k the Go-
vernour of the world y and hec is not his enemy for j j
fie, but the wrath of God abides on him for ever. An l
therefore, fince the Lord is the caufe of all our com '
fort, he is the ground of all Salvation, both of all th :
graces, and of all the Priyiledges that follow upon it t
this (hould move us to come in, and to take him . thof< I
two arguments, Ifay, the mifery that you arc in,out o. I
him, and the happinefle you (hall have by him: butll
will urge this no further, fo much (hall ferve for thi-
Text.
finis:
»
:sil
BP Si
THE
C VP OF
BLESSING:
T>ELive%ev I^C
Three Sermons upon
i Cor. io. \6.
By the late faithfull and worthy
Minister of I e s U s Christ,
v
lOH tf Pr E S TON,
). in Divinity, Chaplaine inordinary to
his Majeftie,Mafter of £«wfltf«/Colled°e in
Cambridge, and fometimes Preacher
of Lincalm IN NE,
The Third Edition.
LONDON,
Printed by T^B. for Nicholas jj|
B o u r n e, and are to befoidat
[.his Shop at the Royall m&
Exchange. 1637. feS
r-,^
THEC.VP
OF BLESSING:
Delivered in three Sermons, upon
i Cor. 10. \6.
The Firft Sermon.
i Cor. io.i6.
The (up ofBlefiing, that Doz blejfe, is it not
the Qommunionof thebloudofQirift? &c«
F all the a&ions wherin we are converfant
throughout the whole Tra6t of life,none
are of fo great confequencc as thofe wher-
in we have to doe with the Mighty God
cf Heaven and Earth: And among all
thofe, none fo weighty, as that wherein we draw nea^
reft to him, as wee doe in this holy Sacrament of the
Lords Supper. And therefore, nothing concerncs as
more than that we doe not receive it unworthily, be-
caufe the Lord wil be fan&ified in thofe that draw nea-
reft unto him, that is 3 either intheholincffcof their
H h 3 hearts,
JUL
SERli I.
_47j_
Sbrm.I.
Tkt&pofBlefing.
In the Sa-
crament
there is a
communi
cation of
the body
and bloud
of Ckrift.
hearts, or in executing bis juft judgement upon them:
And therefore that at thistimc, and others alio, you
may not come unprepared to the holy Sacrament, we
have purpofely pitched on thefe words :
The Cup ofBlepng that rve blef[e~] Sec.
In which yec (hall finde thele three parts :
Firft, that in this Sacrament there is a true commu-
nicating of the body and bloud of Chrift.
Secondly, the meanes whereby this communicati-
on is made to us, it is the breaking of the bread,and by
powring out the Wine: it not the bretdthat we breake
the Communion of the body tf Chrifi ? &c.
And Thirdly, thefetting a-parr, or the blefling, or
fan&ifying of thefe elements to f uch a purpofe, The
Cup of bleftng which we blejfe, is it not the Communion of
the b loud oj Chrift?
Now for the firft of thefe, I fay, in the Sacrament
there is a communication of the very body and bloud
of Chrift: The Papifts affirmc thefatre- but all the
queftion is, in what manner there is this communica-
ting of his body and bloud, they fay, corporally that
there is Tranfubftantiation there , we fay the thing is
really done, but it is done fp'iritually, it is done myfti-
cally, it is done facramentaliy.
The reafon of our difference, is becaufe of thefe
words of our Saviour, This is my body. And the Po-
pifh indeed is fo ftrangc an opinion, that I would not
walte time in confuting of it, but that I know there are
divers amongft our feJves that doe willingly leave the
Ppifts in other points, yet they are held wichforae
fcruple with this, they know not how to contractor
fuch plaine words, This is my body, and therefore they
cannor
The Cup of jBlefting.
cannot bee perfwaded but that there is fomewhat in it
more than our Divines sflirme. and therefore it (hall
not bee needlcffe to fpend a little time in (hewing you
the falfenefleof this opinion.
Firft, I would askc this queftion, whether there be
neceflity or no, that therefhouldbefuchaTranfub-
ftantiation 5 for furcly, if there be not neceflity, if that
bee but an arbitrary thing, we may as well deny it, as
they affirme if,
Againe, fuch a monftrous conceit as this,compoun.
ded of fo many ingrcdiences, of fo many ftrange mi-
racles, the leaft of which goes beyond the higheft in
all the Scriptures,I f ay,is not to be put upon us without
neceflity -themfdves grant,that,unkfle there be a necef
fity, we have no rcafon to receive it at their hands : And
therefore we will enquire firft, and fee what neceflity
there is.
Firft, I fay, there is no fuch neceflity that there
(hould bee any fuch Tranfubftantiation, anyfiichcor-
porall prefence of Chrift in the Sacrament, neither in
regard of the thing, nor in regard of the words, This
is my body.
I fay, it is not neceflary in regard of the thing: look
to all the ends of the Sacrament, you (hall finde that
you may have all without fuch a Tranfubftantiation.
Firft, if the end of the Sacrament be to bring chrift
to our remembrance, as himfelfe faith, that it was his
end, Hoe this, (faith hee) as often as you doe it, in re.
membrance of mte : certainely, it is not neceffary that
there fhould be a change of brcadinto his body for that
purpofe, becaufc the Sacrament it kite with thofe
words inftituted are enough for his remembrance;
H h 4
And
4??
Serm.I.
Againft
Tranfub-
ftantiati-
on.
2
There is
no oecef-
fityof it.
In regard
of the
end sot"
the Sacra-
ment
which are.
I
To bring
Chrift to
our re-
mem-
brance.
I 476
I
TheCupofBlefing.
Serm.I.
2
Tofhew
forth the
Lords
death.
To unite
tismoreto
Chrift.
And befides this,the very word,2fc/fw*for,(hcwes that
he is rather abfent than prefent, for wee remember not
things prefent, but remembrance is of things abfent :
BefideSjthe other Sacrament reprefents ChriB, andcals
him to remembrance, where there is no fuch Tranfub-
ftantiation : and thertore it is not for remembance thai
it is needfull that Chrijl (hould be corporally prefent. 1
Or fecondly, is it needfull for this, the (hewing
forth the Lords death till hit come : Surely, for this it is
not needfull neither, for in preaching wee (hew forth
the Lords death, As the Apoftle faith to the Galatbians,
chrijl was fo plainelj Breached, that he was as good as
crucified amongft them : And therefore it is not need,
full for the {hewing forth of the Lords death till
he come : befides, there is a particle put in there, that
may helpe us a little, till he come, which prefuppofeth
that he is not yet here, and therefore it is not neceffary
for that end.
But againe,is it neceffary for our union with Chrift,
for that is another end of the Sacrament, that we may
bee united to him s furely if the union were corporal],
then indeed there might feeme fome neceffity of it, if
wee were (o united to Chrift, as when two boards
!are clapt together, where one touchcth another : but
lyou know there is no fuch corporall union, itisfpiri-
tuail, and not corporally is by faitb,and not by fenfe i
What is the union between Chrift and us i Partly re-
lative, as the union between the husband and the wife,
and you know if the husband and the wife bee a thou-
fand miles afunder there might be fuch an union : And
partly it is reall, atruereallunity, when chriBs Spirit
d wels in us, which may be done without the corporal]
prefence
JbeCnpofBlefiing.
prec nee of Chrift : And therefore certainly it is not
needfull for the unking of us to Chrift, becaufe this
union is fpirituall, it is done by faith, by communi-
cating the Spirit of Chrift in us $ and therefore in this
regard it is not neceflary that there fhould be a cor-
porall prefence in the Sacrament.
Laft of all, is it neceffary to encreafe our faith, for
that likewife is one end of the Sacrament, that our
faith may be ftrengthned : Why furely,it is not need-
full for this purpofe, No 5 I fay, it cannot ftrengthen
faith, becaufe the meanes, you know, isfubordmate
to the end, it isleffethantheend, whereas the faith
that is required to beleeve the Tranfubftantiation, is
far beyond the higheft pitch of faith exprefled in all
Scripture: I fay, it cannot bee, that that fhould bee
made a meanes to helpe faith, that is beyond the
thing that is to be beleeved, (marke it J confider what
it is we are to beleeve, we are to beleeve that Chrift
tooke mans nature on him for us, that his fufferings
and crucifying belong unto us,&c. Is it not much
eafier to beleeve this, than to beleeve that a peece of
bread is turned into the body of Chrift? Though
you fee nothing, though you tafte nothing but bread :
I fay, it is much eafier : Now as we fay, we muft no:
blow a fparke too much for putting it out 5 now to
have fuch meanes as thefe to helpe faith, that cherilh
eth not the fparke of faith, but blowes it out, it doth
not helpe faith, but over-whelmes faith, when the
meanes ufed to ftrengthen are fuch as are beyond the
thing to be ftrengthned: Therefore in regard of the
thing there is no neceflicy, that there fhould be any
corporall prefence of Chrift in the Sacrament. But
SerM. I.
To in-
creafe our
faith.
478_
Serm I.
2
No necef-
ftty in re-
gard of
the words
The ftp ofBlefing.
Metaphors
afed in
the Sacra-
ments of
the Law-
let us conficler whether there be any neccflity ia re-
gard of the words,T£# is m) body: Surely ,there is not
any neccflity here, for the words may have another
meaning, This is mj body, that is, this is the figure
of my body, or this is the Sacrament ofmy body,and
therefore it is not neceffary, fpecially feeing it is fo
frequent withScrip ure to ufe metaphors in thiskind,
I need not name them to you: you know Chriftis
called a Rock> he is faid to be a Lambe r to be a Lion,
and in another cafe ludas is faid to be a Devill, the
Seed is faid to be the Word, nothing more frequent,
Chrift is faid to be a Vint : I need not give you more
inftaoces: Htr$d y Chrift calshim Fox : The meaning
of ail this is, that they are types and fignes, like fuch
and fuch things. Buc yet it is the manner of the
Scriptures fpeech, and therefore it is not of neceflity ?
that thofe words Jhould be fo taken, for words arc
like cloathes, that may fit more backs than the ovvn-
ers i the words may agree to fomewhat elfe, there is
not a word here, buck may agree to divers things:
Body, it fignifies divers bodies: the Word, This, fig*
nifies as many things as you point to : and therefore
there is no neceflity that they (hould fignifiea corpo*
rail prefence of Chrift.
But you will obje<ft, I, but in a matter of this mo-
ment, as the Sacrament, the Lordfpeakesdiftin&ly
and exprefly, there he ufeth no metaphor, though
in other cafes he doe.
To this I anfwet briefly, it is fo farre from being
true, that he ufeth them notin the Sacrament, that
there are none of ail the Sacramenrs,but £ is ufed. In
the Sacrament ot Grcurncifion, This the Cow.
71 *nt *
The Qup of Blefing.
nant , &c. In the Sacrament of the Paflfcover ( which
were the Sacraments of the old Law ) (he Lamfo is the
Paffcover , in this very Sacramenr. To goeno further
for inftances, take but the fecond part of it , This is the
Cup $f the NwTe/lamem in my bloody where you (hall
, finde two types and figures , this Cup , taken for
this Wine ; This is the Cup of the New Tefiament , that
J is , the Sacrament of the New Teftament : And there-
fore we fee , there is no neceffity in regard of the
words : and there is no neceflity, fince with a little
buckling and fwerving, This is mj My , that is , this
is the figure of my body , wc have a convenient fenfe,
why lho»ld wc faine fuch a monflrous thing,that bread
is turned into the very body of Chrift, and the wine in-
to the very bloud * What needs fuch a monflrous
fetch as this , to helpe the words to a meaning j?
; What need or neceffity is there, that they fhould be (o
interpreted t And therefore wee fee in the firft place
.[that there is no neceflity, and ifthere be no neceffity 3
it is not to be put upon us, for if that be an arbitrary
thing, we may afwell deny it.
Secondly , as there is not neceflitie, fo there is not
poflfibility , ( though it werepoflibk ) they would not
get much, for there are many things that are poffible
that are not done : But it is not poffible5 ^ werc P°f-
fibk , then it muft ftand with the power of Go © : Bur
the power of G o d is not ufed , but where the glory
and wifedome of G o d goe before, for it is the har-
bengcr of his glory and wifedome. The power of
God is not ufed , but if it be for his honour , there-
fore it is (aid 7 Codcamot lye, becaufe it is not for his ho.
nour, and he cannot deny himfelfe, becaufe it is not
for
Set, m.I.
There is
nopoffi-
bility ©f
480
Sekm.I
I
It isa-
gainft the
glory of
God.
Glory ap
peared in
Chnfts
loweft
humiliati
on,
2
Againft
his wife-
dome.
TheCufofBUJSitt£.
for his wifedome and his glory; Now I fay fince this
is not for the glory of G o d ( i or it is againft his glo-
ry ) that there fliould be fuch a converfion of the bread
into the body of Chrift , and it is againft his wife-
dome: And if it be againft thefe, thenccrtaincly, tht
power of God muft not be called to it : Now I fay i
it is againft his glory, becaufe whenfocver the Lord
appeared , he appeared alway in glory , though fome-
times he appeared as a man , yet there was fuch a Ma-
jeftie that caufed them to tremble that beheld him :
Shall we fee God and live i You fee when he appeared
to £//**, what Majsftie he came in i What barbengers
he fent before him ,the Wind ih& rent the Rockcsfltid a
Fire , &c.
But you will fay Christ humbled himfelfe to
death as a man, therefore he doth not al way esappeare
in glory.
It is true, and that was the loweft degree of UumU
Union $ and yet when he appeared as man, there was
fome fparke of his Divinity appeared there: But that
Chrift fliould appeare in the likcneffe of a peece of
bread that thou mayeft put in thine owne mouch,furcly
this is a monftrous thing,it is againft the glory of God.
Doe you thinke, if Chrift fliould come downe upon
the earth, after his Afcenfion, and exhibite himfelfe to
be worfhipped amongft us,that he would prefent him
f elf e in the forme of a peece of bread i Itisimpoffi-
ble, it is not for his glory, nor the honour of his name,
and if it be not for his glory, then certainely the power
of God muft not bee brought downe for the working
of it. And as it is againft his glory, fo it is againft his
wifedome, for the Lord doth nothing to no purpofc,
he
IhtCupofftkfing.
hee doth nothing in vaine,hee never wrought miracles
when they might be fpared, where the thing might be
done without a> miracle. Since this might be done
without a miracle , all that we have by Chrift, all that
is reprcfented in the Sacramcnr,what neceffity is there*
And if there be no neceffity , it befeemes not the wife-
dome of G o d to doc it : Againe , would not the
fmallcft miracle, really and vifibly expofed to fenfe,
helpc more than fuch a miracle as this : Befides all
this, I fay, itisnotpoflible(makeyourownefenfes
Iudges ) you fee nothing but bread ;■ now this is a
fure rule , that of all demonstrations ot reafon that wee
have to prove things , nothing is fo fir me as that
which is taken from fence : To prove the fire is hot,
wee fcele it hot r or honey tabee fweete , when wee
taft k to bee fweetc ; There is no reafon in the world
makes it fo firme as fenfe : As it is true in thefe cafes,
fo it is an undoubted Truth in Divinity , that in all
matters of fenfe, fenfe is a competent Iudge: Indeed,
if it bee a matter of reafon $ there fenfe is not able to
judge, the eye is able to judge of his owne fenfe, of
founds it cannot judge - y but, I fay ; , obje&s pro-
per to fenfe , peculiar to fenfe, in thefe fenfe is a
competent Iudge. And therefore Chrift hirafclfe , in
this very- bufinefle , whea hee would prove that hee
had a true body, hee fends them to their fenfes, \>i
$itit hath > not fit JIi and bants a* yott fee met have : And
Thomas hee bids, Put th hand into my fidt andftelt ,
&c. Hee lends them to their fenfes : Looke tho-
row the Scriptures, and fee if there bee one miracle
there, if fenfe be not a competent judge according to
that part of the miracle that concernes the fence 5
would
481
Serm. I.
Againft
Serm.I.
The C»pof ®lefing t
4
Againft
reafon.
would you not thinke it ftrange, if Chriftlhould have
come to the Mafier of the feaft, when he wrought the
miracle, dnd have faid, S*f,you muft beleeve thatrhis
is wine, though you fee nothing, though you taftc no-
thing but water, yet you muft beleeve that it is turned
into wine 5 And if God fhould have f aid unto Mofes, ]
Thoughrhou fee nothing but a Rod,thou muft beleeve
it isturned into a Serpent: If there had been no change
indeed,and fuch as fenfe might fee, we would think it a
ridiculous thing,and next doore to an Impofture : And
therforc certainly in matters of fenle,fenfe is axbmpe-
tent Iudge - and therfore when allthe fenfes tell us that
it is bread when wee taft, when the eye and the touch,
when every thing makes it evident that it is bread,why
{hould we fay there is any thing elfe hut bread ?
Befides, if we willaddc to fenfe, reafon ^ it is Againft
reafon, as well as againft fenfc . It is againft reafon that
Chrift fhould be in heaven, and yet have ten thoufand
bodies on earth, and yet Chrift hath but one body, and
a body can be but in one place; And againe, this body
muft bee without all circumfcription and qualities and
properties of a body. And againe, that the bread
that wee fee (hould bee no bread, fay they, there is the
whiteneffeof bread, there is thetafteof bread, there
is the quantity of bread, and that is all: I woaM but
aske them one thing, when this bread is eaten, fince
there is nothing there, but thefe accidents, there is
nothing but the meere quantity, and the like : I
would aske, whether it nourifh the body or no 5 they
muft needs anfvver no, if they follow their principles,
becaufe the body of C h r i s t is not there, they
fay it is remooved asfooncasthebreadisdeftroytd,
whet)
The Cup of !Ble[$ing. ! 482
I when it begins to turneinto flefli , it lofeth thefeacci-
dents 5 wdl j the bread rcturncs not againe, there is no-
thing but accidents of the bread, and yet certainly it'
doth nourifti * for it is reported by credible Authors,
that fome have been fo holy, that they would feed up!
on nothing elfe but the Eucharift i for a prieft maycon-
fecrate a Cdler of wine, and as much bread as he will,
and may feed upon this, and with thefehee may bee
nourished, #id yet there is nothing but accidents of
breaAIn a word 3 the Schools thattraverfe thisfo acute.
ly arenotfausfiedarallinthis, but they leaved as a
wonder, as a thing that cannot be explained ?: So it is
againft reafon, as it is againft fenfe.
But you will fay , faith is beyond fenfe and reafon,
it is true, it is beyond both , but it is not contrary to
both 5 faith teacheth nothing contrary to reafon , for
fenfeand reafon arc Gods workes afwell as grace, now
one worke of God doth not deftroy another 5 if they
fliould 5 there muft be an imperfe<ftion in the workman,
and therefore 'gr ace and faith contrary not fenfe and
reafon * indeed it elevatcth reafon, and makes it higher,
it makes it fee further than reafon could , it is contrary
indeed to coifriipt reafon, but to reafon that is right rea-
fon, itisnotcorifrary, onely it raifcth it higher : And
therefore faith teacheth nothing contrary to fenfe and
reafon.
But befidesthefe , ifweefhewthem Scripture too,
what will they have then to fay * when we fay it is a-
gainft fenfe and reafon, fay they, the Scriptures affi rme
it, if it doe, we will yeeld. Let us examine the words, iff
the Scripture affirme it -. Ves, fay they, the Scripture
faithr, This is mj Body , they are Chrifts words j but it
the
Sekm.I.
Againft
Faith.
6
Againft
Sciipmrc
4«4
Serm.I
TheCnpofBlefing.
the Scriptures fay fo, yet che Scripture faith no where, (
that that bread is turned into the body, that no where
faith, that there is luch a Tranfubftantiation , onely
thofe words ufed, which as you heard, may bavcatne.
taphoricall, tropicall, figurative fenfc : Butbcfidcs
J this , what it the Scripture fay the contrary? you (hall
finde this in the next Chapter fife times called Bread
and after v is confecrated too, as the Apoftlc faich, The
Cup afBksfing that we blefle,andtbe bread that we breake;
After hce had blcffcd the bread, then hee tooke it,
and after he tooke it, then he brake it, he thus tooke
that which is called Bread.
Againc , they fay the body of Chrift is not broken,
but that is broken, which is alwayes after the words of
Confecration, but it is the bread that weebreakc.
Againe, if it could be understood otherwife, you fee
what a Tautology would be in the words , The Bread
that me breake, it u the Communion of the Body of chrtfl-
If the meaning was, that it is the body, here the words
muft be thusrendredj The body that we breake, is ir
not the communion of the body i But, I fay, five times
you (hall finde it in this next Chapter, that if is Bread
after the words of Confecration $ and you know in*
faid to bz Wine, Chrift faith, he mil not drink of th<
fimt of the Vine • by which hemeanesthe very wir^
which was before in the Sacrament : and therefore
certainly they finde nothing that affirme it.
Befides -if it were the meaning of Chrift, Thu is my
body \ what is the reafon the Diiciples never asktd my
queftion about it? What is the reafon the Fathers,
that followed in the firft times fpake not of fuch
things? I need not trouble you with that. Now you
ihall
I
Jhe Cup of fclefiing.
(hall find all along from the fir ft, that the Fathers make
no fuch mention of that 5 but not to ftand to preffe this
further becaufc I fee the time paffeth, and this thing I
intend not to ftand on : You fee therfcre the falfenefle
of this opinion, that this Communion of the bloud of
Chrift, and of the body of Chrift, fhould be through
any reall corporall Tranfubftantiation. Bur what is it
then ? Wee are to diftinguiffo betwecne the inward
and the outward a&ion, there need no more but that
with the outward aftion, with the mouth of the body
we take the bread and wine 5 and with the inward a&i-
on, that is, by faith wee take the very body and bloud
of Christ* thefe wee diftinguifl^thefe they con-
found : But, I fay, wee agree in the thing, wee fay
Christ is communicated to us in the Sacrament,
as truely and really as they, only there is difference in
the manner, weefayitisfpiritually, they fay it is cor-
porally.
For what is the Sacrament * (to open it to you) and
fo I will come to make fome ufe to you.
This Sacrament is nothing elfe, but the Seate of the
Gofpell of the New Covenant; and it is indeed no-
thing elfe, but a vifible Gofpell. for what is the Gof
pell? the Gofpell iSbut an offer of Chrift, to all that
will take him, forrcmiflionof finnes; now the fame
tilling which the Gofpell preacheth to the eare, that
fame the Sacrament preacheth to the eye, that is, in
the Sacrament there is an offer of C h h i s t to us,
Take and e Ate 9 that i$,,takrChrift,tt^/e fodj was broken,
and whefe bloud W [bed for j outfit him for remiflion of
fins : I fay the fame is done,only the Gofpell prefents it
to us under audible wo^and the Sacrament prefents
Ii it
485
Serj*. I J
The Sa-
crament
the Scale
of the
Gofpell.
The con-
dition oo
Gods part.
Tht Qup of ^Blefing.
Gofpell
whit.
4 8^
sIrk^S k to us under vifible fignes: cms is all the difference: j
I If wee would know what the Sacrament is, confider
what the Gofpell is, and the Covenant, and you ftall
knew what this is, for it is but a Sealc, but a memori-
all of the Gofpdl $now what is this Gofpell t It is no.
tiling but this, when God looked on mankind, as fallen
in K^id*m> he tooke a refolution in himfetfe to recover
them againe, by giving his Sonne to them : Now this
mufl bee manifefted to m n 5 therefore hec (ends his
meffengers to declare to the fonnes of men,to let them
know their eftate by nature, and to tell them that hce
hath given them his Sonne to fave them from their
fins, anekp reconcile them to himfelfe, to give them
title to the kingdorae, from the hope of which they
were fallen : this is one part of the Gofjx 11, this pro. I 1
mifc which he hath made, which I fay, is nothing elfe
but a meere office of Chrifh
But there is another part, which is the condition re-
quired on our part^when Ckrili is thus given,you muft
ferve him,and love him, and obey him,and turne from
all your evillwayes, you muft bee his, as he is yours:
now when this covenant and agreement is made be-
t weene us,he puts his Seale to k, this Sacrament of the
Lords Supper: As lwb and Lata*, when they had
made an agreement one with another, that they- mould
not hurt one another,they pitched ftones upon an heap,
This fhallbe a mtnefft between us, that is,if either of us
breake the bargaine, let this heapewitneffe, that there
was fuch a covenant made: And as God himfelfe
di i , when he made a covenant with Noab, that the wa-
!' ters fliould no more overflow the earth,he fet his Bow
in the clouds^nd that was a witneffe,that when I fee the
Bow
The Qufof^kfiing.
Bow in the cloud, if I goc about to drownc the earth
againe with water, let this witneffeagainft me: So in
rhcPafleover, when hec madeapromifethatthedc-
ftroy iug Angell fpare them, hee commands them that
they fhould fprinkle the doore-cheeks with bloud, that
: when ta fees the bloud, that witnes might fecure them,
i that the Lor d would remember what hee had pro
mifed when hee bad feenethat: And as among men,
when a man conveys cither lands or money ,to another
man, they uie to confirme the bargaine with feales or
with fome fignc or memoriall, that when they for-
get the bargaine, or deny it, or goe about to brcake it,
it may be faid to them, This is your hand and feale 5 the
thing is done, you have paft it, it cannot be recalled -if
you doe, this will witneffeagainft you i So the Lord
here, when he hath made his Covenant with us, I wili
give you my Sonne, And you againe ffiall give your
felves up to him, hee put his hand and feale to it, as
it were, hee addes this Sacrament that will bee a wit-
nefle againft him, if hee fhould goe about to breakt
the covenant, as ids awitnefle againft us, if webreake,
the Covenant of faith and repentance, that is rt quirt df
on our part : You fee therefore what the Sacrament i*,
ic is nothing but tbeSealeof theGofpell, prefendngj
that to the eye, which the Gofpell prefentsto rhe earc*
for it prefents God as it were, becomes with Chnf*
in his hand, faying this to us, This ismySw, his body
is broke* for you, and his bUud flxd ] for jw,tai:t Him, kc
Htm be yours, only remember that yen ferve H.m, that
you love Him,thaty$u ohy Him agaio,and let this Sacra
ment be a figne and a witneffe between us : fo that as the
Gofpell hath two parts, one is a relation of all that |
IU Chrift 1
4 88
S.ER.M . I<
The Cup of fBlefing.
r ■ -
l Parts ox j
the Gof-
peil.
Vje L
To con
firme us in
the affu-
rar Cs of
forgive J*e&
Chrift hath done; and another is the giving arid offe-
ring Chrift to us, fo in this Sacrament there is a reprc-
icnting of Chrift, he was crucified, his body was bro-
ken, hisbloud was fhed, and a deed of gift is delivered
of Chrift to us, Take and eat : And therfore know that
it is not abarc figne, but it is a figne of the Covenant •
and thereis a difference bctweene thofe two, to fay the
Sacrament is a figne of Chriff,md a figne of the Cove
nanr,even as there is a great difference between the wax
that oncly beares the impreflion of an Image ftamped
uponit,and between that which is a feale to a Deed^that
is the figne of the covenant of bargaine,and agreement,
for that gives intereft into the thing, that gives Title to I
the thing,thatconveycsthethingtous, thatbindesthe
owner perpetually to the performance of the thing;
fo the Sacrament is not a naked figne, reprefentiag this
a& of Chrift, but it gives us intereft, not onely into
fome benefits, no, he faith not, you (hall have remifli
on of finnes, or you (hall have adoption, but he faith.
Take , this is my Body : By body is meant whole
Chrift, by a Synecdoche, wee have Chrift and all things
elfc.
What ufcare wee to make of this i Surely itis of
great ufc many wayes : Firft, we muft make mis ufe of
it, which is the mainc end of the Sacrament, to con.
ffrme our faith in theafluranceof the forgiveneffe of
our finnes, as like wife to renew our Covenant, and the
condition required on our part,.when God hath laid
hee is willing to pardon our fins, ifhe had but bardy
(aid it, it had beene enough, God cannot lye: But left
it /hould not be enough, he hath not only faidir, but
he hath fworne it, Heb. 6. Be hath fmrrte by himftlfe y
that
The Qup of <Blefiing.
Two Sqalcs.
A difficult
thing to
frdeevc.
___
tfat by two immutable things we might bavejlrong confo-
Ution : Beiug vViihng, faith the Apoftlc, to fhewtothe
hures of promife the ftableneffe of his Counfdl 3 hee
; bound himlelfe with an ouh 5 bur yet left shacfliould not
i beenoug\ he harh added feales to it, he hath given the
j inward feale of the Spirit, and the outward feale of the
I Sacrament; as if helhould lay,Ihavcpromifedtofor-
I give you your fins, let the Sacrament witneflc againft
fl me, if I performe it nor: Here by thewayobierve,
I how difficulc a thing it is for us to belee ve s you may
thinke it an eafis thing when you are in health, when
I; you are well ; but when death comes, when temptati.
on comes, when trouble of confidence comes 3 1 fay,
I you (hall finde it a difficult thing, you (hall find a need
[ of all thefe helps • for cer rain ly God fwearesnotin
I vaine, he would not have bound himlelfe with an oath 3
I to be ready to forgive fins,if there were not exceeding-
ly need of fuchhelpestoconfirraeus., and therefore
I you have Meed to fet your felves more diligent about it 3
; make this ufe of the Sacrament, labour to confirme
your felves in this affurance: So that as the Jpoflle faith,
\Tou may haveftrengconfolationjhax. is,when thetetnpta-
Irions of Satan ihall affault you with objections to the
f| contrary^ou may be ftrong,and not (haken : And why
(houid you bee doubtfuil (if wee fhould a little reafon
with you) that you may receive the fruit of this, for
vhy (hould you feareitfFor firft,the Lord proftfleth,
f would mt the deathofafinner as 1 live: And why will you
iyejhyto hjuje ofljraek What is the meaning of this r
fit to fhew that the Lord hath an exceeding great \J^ r ^' d
jefire, earneftiy longs to favc the foules of men, In- j thcUvi
i :d hee faith not that hee will give every one grace pun of
Ii 3 t0
Reafons to
armc us a
gainft
doubting
of forgtvt
nefle,
men.
Serm.I
The ten-
dcrncfle
in men
teachcth
it.
Lu\t
Els Cbrifls
death
werevoyd
TlxQipof Bkfing.
Fear© put
for the
•worfliip of
God.
to' come in, but if hee doc, ^As I live faith the Lord,
I will not his death, that is, I am ready to forgive him :
Befides this, confider what a man is ready to doe,
confider how tender hearted Fathers and Morhers are
to their- Children $ if we finde fo much mercy there,
confider how much there is in God - y that mercy that
is in us. is brut a drop to the Ocean, itisbutabeamc,
to the urine ffe that is in him: if you that are evill can
give good things to your children,how much more ft all your
heavenly Fatkrdotit? Againe, confider if the Lord
were not ready to (hew mercy toyou,that chrifi fhold
not be of none effeft, that is, the bloud of Chrifi fhould:
be ftied in vaine. And doe you think the Lord would
fend his Son to fuffer death, andtofufferitinvaine *
and that fhould be in vaine, if he fhould not be ready to
receive men to mercy,when they come to feeke it at his
hands •, befides if the Lord fhould not doc this, no
flefh fhould be faved: P/4/.130.3. faith the Plalmift
there, if thou Lord fhouldtft marke aU that is done amijfe,
who could (land!' The meaning is this,if the Lord fhould
not be ready to doe this,which he hath given to the Sa-
crament to confirme, namely to forgive fins, if hee
fhould riot be ready to doe it, if he fhould marke ftrait.
ly what is done amiffe, who could ftand, that is who
fhould bee faved i Now certainely the Lord hath
made man for that purpofe, man fhall bee faved, none
were made for damnation: Befides, there is ahother
argument. There ismtrcy with thee that thou mighteft he
feared : Feare is takenior the Worfhip of God,that is,
if the Lord fhould not receive men, none would wor-
fhip him, none would ferve him 5 when there is no
hope, take away all hope, take away all endeavour.
If
The (upoftBUfing.
If this will not perfwade you, t-onfider whac the Lord
hath done for others* how many ihoufands of other
have had their finnes forgiven, and then thinke, had
bee mercy forfuch andftjeh, and hath he not mercy
j enough former Hathnoc Christ taken thy na-
ture as we'l as theirs <f If all this will not perfwade
I you, corrfider how mercifull Chrift was in the dayes
j of his flefli> he was exceeding gcnde,cafie to be entrea-
I ted, you (hall never find that there was any that asked
I at his hands,but he granted it : And thinkyou that heis
I leffe pittifull now to mens foules, than he was to their
bodies i Doe you thinke that now he is in heaven, hee
hath laid afide his mercifull difpofition * No, Htb.^.
\ Wee have 4 mercifull High Priefi that is touched with our
i infirmities y that is ready to forgive : Oh, but my fins
are exceeding great f what though they be, is not the
Lords mercy exceeding, is it not like the mighty Sea,
that drownes Mountaines afwell as mole-hils : My
finnes are of divers forts, what if they be i in the Lord
there is multitudes of mercies, as many as thou ha/i
pfins: I,butthcy have oft beenc repeated,I have oft fal-
len into them again and again: What if thou haft * Is
not his mercies renewed every morning: And, Zach.
13,1 There is a fountains opened for the houfe vf ludah
and lerufalem to rvajb in: Nor a cifterne, butafoun-
taine, har i$,asthereisafpdngoffininus, fothereis
a fpri'ng of mercy in God, there is no end of his mer-
cy, therefore doubt not in r gard of that.
riur again, I am unfit, if I were fit and ready for this
491
Serm.I.
s 4
Confide?
what God
hath done
for others.
5
The mer-
cy of C^rift
when he
was upon
arch.
Objett.
^nftv.
Gods mer-
cy greater
than our
ins.
I might receive fruit from the Sacrament, but lam
unfit? Why? If thou thoughtcft thyfclfefit, thou
flioukfeft not have it s even therefore, becau(e<hou
' I i 4 Eelcft
ob\e£i.
^Anfiv.
A ii-ht of
our unfit-
nes makes
as fit for
mercy.
TheCupofBlefing.
-7 1
eelcft thy felfc unfit, therather thou (halt be rceeived
*o mercy: the Lord lookes for this at our hands, tha.
wc fiiid and fcclc fuch unfitneffe in our fouks,thc rnoir'
we arc humb-ed,thc lefle wefind in our fclves,the more
ready the Lord is to receivers to mercy: B.fi *ss,this
very unfirmfie, 1 would aske thee > but what it is 5 Is it
not fin? It all fins be forgiven, if the pardon be gene-
rail, then it is contained among the reft, andfhallnot
| be any impediment : And therfore make this ufe when
you come to. the Sacrament, thinke not that God is
backward to forgive, that he will not be as good as his
word, certainely he will • and know this,that what he
hath faid, and fwornc, hee will performe, Heaven and
Earth jhall pajfe away, but his Word {hall not pajfe. This
indeed is pur chiefeft confolation, that our faith is not
built upon perfwafions and imaginations of our ownc,
that our finnes (hall be forgiven, but it is built upon the
furc Word of God : And as Saint Paul faith, Gala. i.
lj an Kyingellfrom heaven fhould preach any other C of
pell, you fhould not receive it from him. So when you
have this fure Word, that God hath given you a gene,
rail pardon, Come unto me aUyee that are weary, and hea-
vy laden, &c. You may build upon this fure Word :
i^Now when you put all thefe together, that the Lord
hath faid it, and put his feale to it, if he fhould not doe
it, the death of Ch kist fhould bee of noneeffed,
no flefh fhould be faved, no man would worfhip God.
Againe, there is nothing can be an impediment to us,
not the greatnefle, and multitude of our finnes, and
our relapfe into finne, not our unfitnefle . why fhould
we doubt i But now this is the condition ooGops
part.
Then
7he Cup of <BleJTtng.
49?
Se
RM
our pare.
I
To take
Chnft.
Ioh.i.X2.
Then fee the Condition required on our part . what
is that?
Firft, it is required that we take the Lord Iefus ' ; diiiorJof
Cbrift, for though the Lord give him in the Sacra- i th - cwe -
ment , though he offer him in the Gofpell, except wee :
take him, he is not otirs. If we beleeve that one will
give ns a thoufand pound, that makes not a man rich,
if he be ready to give it , it is the taking that makes us
rich : If wee beleeve that there is fuch a foveraignee
k&uary that is able toheale , that beleeving doth not
heale, ic is the taking of it, ifitbenottakenitheaks
not. And therefore there is required a taking of
Chrift 5 So many as received him , he g*ve power to*be
thefons of God. So many as received him. If a Virgin
believe that fuch a Suiter is willing to take her for his
wife,except flhetake him for her husband,itis no match.
And fo to beleeve that Chrift is ready to forgive and
pardon our finnes, to beleeve that God the Father will
give Chrift to you as he hatb ^Touta Son is given, Efa.
9.6. To believe this except we take him, it doth not
profit, hec is not ours till then : This taking is that
which the Scripture calls Faith, this is a beleeving in
him : If you would know what this taking is, it is no-
thing elfe but the very accepting oichrifi for our King,
Lordmd Husband : So that look what it is among men,
if you would aske what it is for a fpoufe to take fuch an
one for her husband,f or a fervant to take fuch an one for
his mafter,for a fubjeca to take fuch an one for his King,
it is no more, but this,the very a<St of the will,whereby
they content, and accept fuch an one for their husband,
for their Matter or King . it is the taking of him , and
( thh is the taking of lefus drifts fay, when we (ball ac-
i sept
r.
What it is
to take
Chrift.
Serm.I.
TbeQupofSUfing.
2
To (ervc
him. .
3
To turnc
fcom Gn,
cepc him, when we fee God hath given him to us, and
thathe hath given himfelfe, when we uke him for ouj
Lord and Matter, that fcthe very a& of the Will,
whereby we rcfolvc to make him ours , and relolve to
give up our (elves to him , as he is given to us ; That is
the fir ft condition that is v quired , wee muft take him 5 1
and this the Scripture calls faith. Is this all? No,
there is fomewhat elfe required, you muft take him in
deed afwellas in will , that is, you muft fo take r.im , as
to ferve him,and only him,to turne from all evil ways,
and therefore the pardon runnes fo,though it be a gene-
rail pardonjas there is a general proclaim ion. whatfo
ever yoar rebellions be , it is no matter for all kind
of rebellions, there is neither any finnc nor any
perfon excepted, but then this condition runnes along
with it, you muft take him for your King : Is ib<rt aU *
No, you muft lay downe your armes of rebellion,
you muft renounce the Colours and Tents of the enc-
mie, and come in and be fubjed: to him, you muft live
by his Lawes : And therefore befides taking of mm,
there is required that wee bee ready to obey Chr .it in-
deed, and not to take Christ onely as a Saviour; I
Every man is ready to take him as a Prieft to (aw
them from their fiones, but to take him as a Kiftga,'^
a Lord, fo as to be fubjeft unto him , here all the
world is at a ftand ; asthcyoungman when he cam*
to Christ, and hec tells him what hce muft doe,
Goe fell all 3 &c. He would not take hi rhii
condition 5 here every man is ready to mxh
wee arc willing to follow Christ thorov*
faire way, but not thorow foule and rough *ayj
wee are willing to take him with a Crovvm* tf
g!vy
The Cup of fckfiing.
4S>J
4
To fcrve
him in
love.
glory, but aot witha Crownc of thornes ; weear c | Serm.I.
willing to take the fwect, but not the fowre: Bu r
wc muft know , that ifwc will take Chrift, we muft
likewife obey him , and takehitn as an Husband 3 our
will muft be fubjeft to his will 5 wc muft take him as a
Lord, we muft be fubjeft to him in all things, we muft
keepe his Commandements $ and therefore he hath Co
cxpreft it, Jfyouwillfujfer with him, you f\)^Hr eigne with
him , not elfc • 1/ you will obey me and ktepemy com.
mandemtnts , then yon Jlmll be my D;fciples y if you will
follow me , and deny your fclvts , and take up your croffe^
&c. Take up my crofle daily.
Therefore a fecond Condition is this, which the
Scripture calls fometimes repentance and converfion
to God, fometime obedience.
But is this all? No 3 there is one more required,
that we doe all this out of love, forwhenamanisin
extremity , when he is driven to an exigent,- now to
takeChrift, andtokeepe hisCommandementS; per-
haps he will be willing to doe, to expedite himfelfe
out of fuch a ftraite : bur will the Lord regard this ?
Surely no , except it be from love 5 therefore Gal 5.5,
you fliall finde them all three put together, Neither
Circumcifion availeth anything^ noruncircumcifion>but
faith that worketh by love ,• there you have the fir ft Con-
dition, which is faith. The^fecond, which workecb, it
is not an idle faith , but it is a faith that fets you 2
wotke 5 and then you have the third , they are work:s
thac come from love. A rmn willbc ready to doe any
thing to fave his life ; you know a Merchant when he it
o^ the f a, a3s awsy his goods, when he is in extreme
danger , not becaufe he and his goods are fallen our,bu*
6 5 tc
49^
Serm.I,
The Cup of Bkfing.
-
Feare of a
fleecing
nature love
conftant.
to lave his life he will doc ic : Take a covetous man, fci
him be on the racke, he will be ready to doe any thing,
but yet the man is the fame : And fo for a man to doc
much for Chrift, to doe as we are ready to doeintu
time of extremity, when death comes, when ficknefli 1
comes, when we are under fome great c tofle that is up^
on us, when confeience is trouble d, I lay, in thefc cafes
to doe it, the Lord regards it not : This therefore is the
Condition that is required to be done out of love $ ic is
a rule in the Civill-hw, Contrail** qui fit per minasjiuL
Imejl 5 The contracts that are gotten by thrcatnings,
are no contra<5tsatall,butifaVirginconfent, when
fheeisfrce, when it is done without ccmpulfion, that
makes the match: Soitisbctweene Chrift and us, for
us totakehimandtokeepe his Commandements, and
to doe it out of feare and other refpe&s, this Chrift re-
gards not j it is love that nukes the match : If wee
take him out of love, if all wee doe, be done out of
love, then there is a match bet weene us, other wife not.
And there is good reafon for that, becaufe feare is of a
fleeting nature, it foonepafles and vanishes a way, but
when it is rooted and grounded in love, when that
which we doe,comcs from this prir#ciple,then we hold
out and cleave to Chrift , without feparating againcj
when that proceeds from feare, we doe it nor with de-'
light , we doe it not with propeofenetfe, withproclivi
ty of minde, with an inward willingntflc. Now the
Lord fo loves acheerefullgiver, a cheerefullfervant,
and a cheerefull perfoimer, that he loves no other;
And therefore that Condition is required 5 to Delight
w the law, in the in ward man, that wee doe not onely
keepe his Commandements, but that they be not grie-
vous
The C«P of Blefing.
497
Hcb.
pi4
C.or.i6
vous to us , and what we doe be done out of love ; and [ Serm.I
therefore it is required, when we doe this, that wc love "
the Lord Iefus Chrift. I will befboldtofay t a man
may day and night as earneftly as Hannah did , he may
keep the Commandments of God without reproofe, a?
Zachary and Elizabeth did for the outward ad , hee
may abound in the worke of the Lord^but whatfoevei
he doth, if he doe it not out of love, God lookes upon
fuch workes, as upon a dead carcafe ; fothey arc called
Fid. p. Dead workes , that is, workes that are good f 01
fubfiance, and circurnftance too, but yet they are dead,
becaufe they come not from love, there is no life in
them : Therefore in 1 Cor. 1 6.22 . Whofotver loves not
the Lord Iefus, faith the Apoftle , let him be accurfid.
Wh&foever loves not the Lordlefm y that is, whatfoever a
man doth befides , let him profeflfe what he will , and
pcrforme wh3t he will, if he love not the Lord Iefbs,he
is accurfed: And that I fpeake not this without ground,
looke iCw.13. Take* the moft glorious anions that a
man can performs, if a mmgive his body to be burnt,
that is, to be a Martyr, if he gives his goods to the poore,
which is an high a&ion for a man to part with all hee
hath • if he doe that which Chrift required ot the
Young man , to dwy himfelfe : If a man were abk
to preach the Gofpell, if he had guiftsasan Angel,
as the Apoftle fpeakes , If he were able to (peake with
the tongues of men and Angels , and tf it were without
Uve s God regards it not : Love is a dilUngui/hing Cha-
racter, an hypocrite may goe very far, but love hee
cannot 5 it is love therefore- that fcts an high price
upon all that wee doe : And therefore you fhall finde
r rom the beginning of Gencfis 3 to the end of the
Revel*
iCoim^.j
Hypocrkes
cannot love
4p8_
Serm.I.
The Qup of Blefing.
RevtUtion, the Prormieismade{UUtothe Affc&ion,
and it is the Affc&ion that makes a man a good man;
he that fearcs the Lord 3 and he thtt loves the Lotd,and
he that delights in the Commandements of God,&c.
And therefore it is not enough that we take Chrift,and
that we bekevc in Him, that we do the works that H:
commands us,but that we doethem oat of love : And
this is the Condition that is required on our part. So
you fee now whatthe Gofpellis, whatthefummeof
it is : that is feakd in the holy Sacrament , it is this co-
venant on Gods part," that his ready tofirgivtusi
wherein you muft ftrengthen your faith ,
when ycu draw neare to him. And a-
gaine, this condition on your part,
Faith and obedience out of
love, as you have heard :
This is the firft ufethat
you are to make*
I fhould pro-
ceed.
THE C VP
OF BLESSING;
Delivered in three Sermons-, upon
i Cor. 10. 16.
J99
Ser.1I.
The Second Sbr mo n .
I* Gor. 10. i&
The (up tfftUfiwg, that Tt>e bkjje., is It not
the Communion of the bkudof Qniji ? &c«
E E I N G wee have the fame occafion
for which Itookethis Text, being tore-
ceive the Sacrament againe the next Sab-
batb a andfo along • I thought it better to
continue it, than to divert to another .
[when wee handled it the laft time, we told yoa then
[were thefe three parts in the words j
Firft , there is a true Communion of the body and
>loudofChrift.
Secondly , the meancs by which it is conveyed to
us .
JOO
The Cuj> of <Elefing.
i^tug*
which
us , the bread and wine, the outward elements ,
God hath fan&ified to that purpofe.
The third , is the adopting or fitting thcfe dements
for fuch an end 5 and that is by fan&ifying them ,
by bltfTing them, by fetting tbemapait 5 The Cup of
Blefling which we bleffe, &c.
The point we delivered was this , that in the Sacra-
menr there is a reall and true Communion of the body
and bloud of Chrift to every Receiver.
Wee told you the difference betweenc the Pnpifts
and us 3 we both agree that Chrift is really in the Sacr.i
menr , they fay it is corporally, we fay it is only done
by faith* Butto ufe an expreffion of Lsfuguftine, which
he hath upon the very Text, faith he, lohn Baptift laid
he was not Elias, and yet Chrift faith John was Eltas:
faith he how (hall we reconcile thefe two ? they are thu* re
c&nctled^lohn^fpeakspreperly^and chrift (pake figuratively,
and therefore theycroffe not one another (he gives rhis very
inftance) £q faith he, when Chrift faith, This is my
body , and we fay k is not his body , but bread , ( they
are {^dugnftines owne words ) faith he , the meaning
isthis, It isthebody, ifwetakeitfigurarively, and
itis not his body 5 if we fpeakc properly $ fo rhat as it
was with the Temple of his body , when he fpake of it,
y will deftroy this Temple , and build it in three fayes,
they underftood it ofthcmatcriall Temple • andean;*
the Text, They were reckoned as jdfe witness *ga<n(l
Chrijl : So when Chrift fpeakes thus of his b,>uy,
This is my body , when they underftood it maierially
J and corporally 3 when it is a thing fo frequent id
ufual! with him to fpeake Metaphcdcally , I fay ,
they fhaJl bee found falfe wicacfles againft him, in
_ applyj'.^
The Qup of <BUfing.
applying this to his materiall and corporall body , that
hee underftands of his myfticall body, which is re-
ceived by faith. I will not ftand to repeatetnore of
that I delivered then, left the time prevent us in that
which remaines.
Oncly one thing which I then omitted , and that is
a great objc&ion of the Papifts * out of the fixt Chap
, tcr of Saint lohn , where Chrift fpeakes fo much of
eating his flefh, and drinking his blood, which, fay
chey, mud needs be underftood of a corporall mandu
cation, of eating his body and drinking hisbloudin
t-he Sacrament 5 we will fpeake one word of this,
Firft, that this cannot be the meaning of that claufe,
evident,becaufe the Supper of the Lord was not then
. jftkuted 3 and therefore it could not be he fhould have
i relation to that , becaufc Chrift fpake to thofc that
[might understand him, the words were intelligible at
thelcaft : Now it was impofliblc that thole that heard
him, (hould under ftand him of the Sacrament of the
Lords Supper , becaufe it was a thing that was not , and
lif they fay that was their dulneffe: I anfwer, it is not
lduInefle,not to conceive that which firaply could not
I bee knowne : This that had no being, could not bee
I knowne • aud therefore this is certaine he had not rela-
tion to that.
Bcfides that, if you marke the courfe of the words,
you fliall finde he faith there, that rather the flcfli is
turned into bread, than the bread to flefh, faith fe#, / am
the true bread, that c d&Aownt from heaven ', he repeats
that often in the Chapter , verie 51. lam the living
mad , and my flefh is bread , and 1 give life to the world :
1 So that you fliall finde more reafon , if you sead that
K k Chapter
501
Ser.II. |
Objeai-
ons of ihc
Papifts out
of John 6.
AttTvtcrcd.
J02
Ser.II.
TbeCnpofBlefing.
Many fa
vcd that
never, eate
thcflei^of
Chrift in
the Sacra,
mcnt.
Chapter, why the flefh (hould be turned to bread,than
the bread into flefh.
But befides that, the eating of Chrifts flefli, and the
drinking of his bloud, is alwayes taken in a good fcnfe,
and it is alwayes peculiar to the Saints : And therefore,
verfe 53. 54. you (hall finde both exprefkd : Bxctft *
man eate his flejh , and drtnke his blond , he hath no life in
him : Againe, Whefeever, (without exception ) eaicsh
flefh \ anddrinkes his blond ', he hath eternalllife, andChnfi
ml raife htm uf at the loft day : So if you take the words
generally as Chrift expreffeth them , and fo they muft
needs beundcrftood. Then it is impofiible that his flefli
{hould be eaten in the Sacrament,and his bloud drunke,
becaufc many thatfhould eate his flefh there, in a cor-
porall manner fhall not be faved, which you know
chemfelves grant. Befides,thefe are many that never ear
hisflefli, nor drinke his bloud in the Sacrament, that
are faved , and have life in them , as you know th
Thcefe on the CroiTe , went immediatly to Paradife,
though hee never eat the flefh of Chrift in the Sacra
ment nor dranke his bloud : All rhe Patriarkes before
Chrift, Didmt they dnnkt th fame ffirituaM drinke , di
they n&t eate the fame (prtiuaU meat 7 a* we dee ? but they
never cat it in the Sacrament : CMary Magdalen, when
(he had never tafted of the Sacrament,faith Christ,
Gee thy way , thy (irmes are forgiven thee : What need I
give you inftances of children that dye i It is the opi*
nion of the Counccll of Trent^ they fit itdownein
plaine tcrmes, That chiIdrco,lBt arc baptized,thoi?gh
r hey eate not the Sacramenr, and drinke of the bloud of
Chrift, and eate his flefli, are faved: Andthercfore
Chrifts ownc words muft be meant inthis fenfe , and
cannot
■
The &p of Biffing.
cannot bcc underftood of a corporall eating of his flefh
and drinking of Irs bloud. But becaufe thofe words,
Vnleffe yee eatemyfi.jl) , and drink my blend , yec cannot
have life $ arc a place which the Papifts doe much urge,
as if it were impoflible to bee anfwcred , and ap-
peale herein to the Fathers* Wee will fliew you brief.
ly , that it was fo interpreted by the Fathers that lived
neare the Apoftles times, as by us, now, before there
were any Popifh Dodors to corrupt the glotk^s origen
( that was very antient ) upon the fifth of Matt hew, faith
this , That if it could bee, that he that remaines an ill man,
could eate the flefh of chrtfi anddrtnkhis bloud ', then it
could never be f aid , lehn6. Whofoevc* eatcs my flefh and
drinkes my bloud, hath et email life, andlwiUraife htm up
atthelaflday. Againe,alfo,o^^^^inhis 26.Tra&,
upon the Gofpell of Saint lohn, faith this, Whofoever is
not 4 member ofChriJl y he eates not his flefh, he drinkes not
his bloud, though vifibly and corporally hee crujl) with his
teeth the Sacrament of the body and bloud of chrift: Marke
the words, 77* Sacrament of the body and bloud of Chrift:
But it is vaine for me to infift upon the particular faying
of Auguflme, becauie thole that are acquainted with his
fayings , if they dealcingenuoufly,they know they are
every where fcattered , that hecis very clcare andevi.
dent : But I will name one that is exceeding perfpicn-
ous, in his third booke,D<? Dotfrina chripana, CAp.13.
hee gives us this rule for tht interpreting of Scripture;
(fweflnde that commanded flat is flagitious y and hurtful! ,
andeviS, wee muft not interpret Scripture fo, that fuck a
thing is to be done : As for example, hee gives this in- j
ftance , John 6. Chrift fpeaks of eating his flefh , and
drinking bis bloud, faith he, this is a flagitious, an cvill,;
K k 2 and *
Sbr.II.
Expofiii-
onof the
Fathers on
Iohn6.j$
Origen,
on Mat j
Lsfug.
en lohn.
Lsfug*
De T>ott~
rina Cbrh
12*
TheCftpofBlefiug,
AihwtofM*
Am
leofj
hee,
lohn 6.
ertullian-
*D* re/itr-
reflio Cat-
it.
Eufeb'm
contra.
MarciWi
ndanhainous thing^that a man abhors when bethinks
of it-and therfore the words arc not foto be underftood,
but you mud under fland them fpiritually , and figura.
tively 5 you muft, when you heare thofe words- icmem*
ber that Chrifisflejh was crucified for you^and that bis blood
was jhcdi and f o the words are to be interpreted . Am
brofi upon the ixS Pfal. having occafion to fpeak
the Sacrament, hath reference to this, lob. 6. faith he
Cbrifi is the bread ef life, be that eates life cannot die
howjhall be die , (faith he ) Cbrifi is the bread of life, bee
that eates him therefore, cannot die, therefore ( faith hee)
none are [aid toeate theflefh ofchrij^and drinkehis blond,
but they mufl needs live for ever , for he eates that which is
life. CAthanafius hath fpecchesas plaine as thefc, It is
not, ( faith he) corporally but it is (pirituall, that which
Cbrifi ffeakes concerning eating of his flejh, and drinking
of his blond , ( faith he ) that fmall body of his could not
feedfomany, faith he, is reckoned the meate of. the whole
world: And therefore, faith he, in the latter end of that
Chapter , When cbrift badfinijhed his [fetch of eating
his flefh, and drinking his bloud, befpeahs of his Jfcenfton
into heaven, that hee might draw us from car nail conceits ,
to raife our mind to under '(I l and the thing Spiritually, to af
' cendto him by faith, and to know the fpirituall nounjhment
of thefoule, and not corf or all of the body. Bcfides him ,
Tertulhanm his Booke , De refurreSlione carnis 5 Eu-
fibim contra (JHarceHum, not to name other particu-
lars , they all interpret the place thus : And there
fore let notour Advcrfaries fay, it is a new interpre-
tation $ it isiaftned on the words by Calvin and Be
za, as they doe 5 it is the interpretation of the Fa-
thers, nay , I will goe further , it is the interpretation
nor
The Qup of Bkfiing.
I not of ttic Fathers oncly , but of lorn c of their owne
Writers • Ca)etdn upon the third pare of Thomas t xht
8o.Queftion, faith plainly , To eAttthefleflnf cfotfl,
is to believe in Cbrift. And Bid in the Canon of his
Mafic, and Camjius upon ihccorinthtAns, and others of
their owne Writers, which is enough to make it cleare
to them, that this is the meaning of the words,that wee
have f aid before it. So much fhall ferve for the anfwe-
ring of that obje&ion.
Wee fliewed the laft day in what manner Chrjft is
in the Sacrament (I will not ftandtorcpeateit)wee
come to draw fome confe&aries from the point , thar
there is a reall Communion of the body and bloud of
Chrift in the Sacrament:The firft was for the ftrength
ning of our faith : If God had (aid it only, it had beene
enough, God that cannot lye: But I told you, he had
not only faid it, butfworneit, and not only fworne it,
but put to his Seale : And therefore wee have reafon to
believe him $ only I told you what was required, if we
will partake of Chrift : Firft, wee mufttakehimby
faith : Secondly , that is not all, wee muft take him in
deed, as well as in word, that is, we muft obey him,
and live by his Lawes 5 we muft lay downe the armes
of rebellion, and come in, if wee will have pardon ;
Thirdly, it is not enough to doe this, but wee muft doe
ill out of love. Now when a man heares of this , thai
Ihhis is required in taking of Chrift » here,I cold you,
lithe worldisataftand , there is no body willbccon
■ entto take him, when they heare tbefe conditions,that
chey muft deny themfclves itl every thing, in their pro-
fit, in their pleafures, in their credit, and muft take
up every crofte : and when they meetacroffe, they
K k 3 ?uft
607
Cajetan.
Bid.
CmCm
5o6
I Ser. 11.
S
!
Ihi Cup of fBlefing.
rfei.
Tofhew
the great
nefleof
Chrifts
love.
maft not balke the way, but theymuftgoethorow,
when they hcarc they raufl follow him and fcrve him:
I fay when men heare this, they refufe Chriftjhcy will
not come in to God : Now whatisourbufineffc, bu>
to invite men to come in to God, and to compell them ,
as he faith , That my houfe may bee full -we are the Mef-
fengers of the Lord, fent that wee may invite men to
this banquet, 1 meane not to this Sacrament , but to
the thing : And therefore wee will make it the fecond
Confe<5tary,and fo proceed.
If there be here a reall Communion of the body and
of the bloud of Chrift , then here is the gift or offer of
his body and bloud : Confider therefore the greatneffe
of Chrifts love , that hee fhould regard us lo much, as
to take oui Nature, to cloathhimfclfe with our fle/h
and bloud, that he might be crucificd,inthat, I fay, this
is an extraordinary love .* Compare but our condition
with the Angels that were fallen , and wee {hall fee the
greatneffe of this love : The Angels that were fallen
(and wee were funke in the fame mire) when God
I" looked down! rom heaven, and faw the miferable con.
dkion of both, (faith .the Author to the Hebrews ) hee
had companion on us , but on the Angels hee had not
compaffion : which difference fhewes his liberty , and
fignifieth his mercy towards us , as you fliall finde in
CWalacky, the Lord reafoning with Ifraell, thns have 1
loved yw, and yet you/ay , Wherein haft thou loved u*?
faith he, Was not Efau Jacobs Brother i and 'yet Iaiob have
lloved ? andEfau havelhated. So, I fay, the Lord hath
loved us, indoing this for us, in givingthis body oi his
to be broken, and his bloud to be fhed, hee hath loved
os, and hated them ? And why hath hee put this
difference,
m
The Qup of <BUJSing.
difference, but bccaule he loved us * And therefore
Paul, as hee is excellent , when hee comes to feefbrth
chis pour, Ephefz. hee faith. When wee were children of
math, when wee were dead in trefpaffes and fnnes, when
wee were enemies^ hee that is rich in mercy Recording to the
greatneffe of his love > hath quicknedns , and jet us to.
get her with Chrift in heavenly places , (markeitj when
wee were in this condition , dead , it was hee that was
rich in mercy, according to the greatneffe of his love,
&c. You flidllflnde that the Apoftle, whenfoevcr hee
comes to this matter , knowes not how to expreffe
himfclfc, but as a man that ftood amazed at the great-
neffe cf Gods love, hee had histhoughts fwallowed up
withir,£/A.j.i9. Thatyottmay know the love of chrift,
which paffeth knowledge^ that you may comprehend the
length , and breadth^ and depth 9 and height of the love of
Chrift , &c, which cannot bee meafured : that is^ the love
of Chrift was exceeding great : And this is that you are
to doe now when you come to the Sacrament, and not
only then, but at all times : For it is profitable for us to
doe this, Dot 'that ( faith Chrift ) in remembrance of met,
what is that wee (hould remember * His love : And
why his love i to gaze upon it, only to know it * No,
but to bee moved with it , to love him againe , to take
him, to fearc him, to fetve him, to obey him y for that
end, you fhould remember ir.
When Panl was going to Damafcus , you know the
I Lord met him by the way, and when hee had met him,
| Paul ( faith hee ) lam lefts whom thou pe? fecnteft 9 lam
Iefus that was cruci fed for thee , I am lefts that gave my
body for thee, and as many *s receive mee : You knew
when Paul heard this, it melted, it foftned his heart $
K k 4 and
The con-
fideration
ofChrifts
love {hold
melt our
hearts.
5o8
Srr. II.
The Cnf) of Blefing,
and drawls from him that holy , and good, and hum-
ble expreffion 5 Lord what wilt thou that 1 doe? As if he
(hould fay , I will doc whatfoever thou wilt have raee.
I fay, it was this love , J am Ufa whomth&ufcrftcuujl^
that melted the heart of Paul : So I may fay , to every
one that heares meat this time ; If there be any among
you,that, live in any fin , whatfoever it is, be it fwca
ring, be it drinking , be it fornication , be it Sabbath
breaking, bee it what it will, I may fay to him, as
if a voyce fhould come from heaven , as it did
to Paul, It is lefus whom thou provokeft , it is he,
whom thou offendeft, whom thou wrongeft, who*m
thou di(honoureft,it is lefus that was crncified for thee,
that lefus that gives his body and bloud forthee , (hall
not this melt thee ? fhall not this affright thee fome-
what? (hall it not bring you on your knees , arid
make you fay , lamafinnefullwretch , not worthy
to bee received into the number of the Saints ; Lord,
what wilt thou that I doe? I will doe it, I will conti-
nue to doe this no more-, Surely this is aftrong motive:
Paul thought fo : I befeechyouby the mercies of God
that you would come in : Ta-keitintheProdigallfon,
. when hee comes home , and expe&s little ( as hee had
\ reafon to expe<9 little from his father,when he had car-
ried himfelfefo rebellioufly ; when his father ufed him
in that manner, when he provided a feafl for him, and
put the robes upon him, and rings upon his fingers,
how thankful was he? how-was he affe&ed?how would
a man be affeded in fuch a cafe c* So, I fay , that is our
condition,we have caufe to look for nothing but death,
thereupon comes the Gofpell, that comes and offers
| life,that overcomes withkindnefle,as it were: the Lord
conk*
IbcCnpofBlefing.
comes and tells us, well, notwithfhnding all this, you
(hall be received to mercy ; goe, Take, this is my body
which u given for you i I fay, this would move an in-
genuous difpofition : You know Mary Magdtlcn was
moved with this, when (he was fuch a finner, and fa vv
that God had received her in that manner, that melted
her heart • fo that (he watred his feet with her teares :
So (hould wee bee affe<5ted, if we did ferioufly con-
fider the greatnefie of C h r i s t s love, / will
give you my body and my blond, this is a great thing,if we
were able to confider it aright , that the Lord (hould
give us his body and his blood. There is no love like
this , He hath loved me ( faith iW) and havh given him-
fdfejor mee : And this is that indeed which (hould bee
the mod efte&uall motive of all others , that there is a
pardon that Chrift ftill makes offer of to you $ Indeed
there is nothing elfe brings us into Chrift but this , o.
ther things may prepare us,but no:hing brings us in bur
this :, You know, a Pirate, as long as a Proclamation of
rebellion is out againft him, will not come in, but a
pardon being promifed , and advancement annexed to
it , that , if any thing , will bring him in : The thcek
runnes away , as long as there is Hue and Cry, but the
promifc of pardon makes him returne back : So I fay,
it is not the Law that brings you in , that may prepare
you, but it is this Gofja 11 j for, as I told you, the Sa-
cramentpreacheththeGofpelitotheeye, as wee doe
to the eare- and when mercy is promifed, when a
pardon is promifed, agenerall pardon, without ex-
ception of perfons , or finnes , me thinkes this fiiould
affe<3 you , and bring you in : As it is faid 5 hr.$.Smk
the Lord, If one of you have pit amy his Wife, pit bit re-
turm
Ser.IJ.
.Ser.1I.
The Cup of Briefing..
Two things
to invite tis
ro come in
to Chrift.
tnrne to her againe? Nobut you have played the harlot in
many places, and many times , and yet returnetome faith
the Lord: and fo I may fay to every roan that heares me,
chough thy finnes be never fo great, like that finnt of I.
dolacry , like that finnc of playing the Harlot , though
ihat were frequently commited, though it were done
ofr, many times , yet return, faith the Lord, ifthmmlt
come in^ thou {halt be pardoned, and not fo only , but who-
feeverreceiveth me> faith Qhiift., full bee made thefonne
of Cod.
Confider this i bee affe&ed with it , let it not be in
vaine unto you , when you heare thofe pathccicall
fpecches,i lohn. He cameto his orvne,dndhis exvne recei-
ved him not : And againe, o£ I rufalem, Ier*faltm,h&w
oft ,would 1 have gathered thee, &c; I fay, when you
heare thefe things , it may bee you think with your
{elves , thefe were rebellious people to ufc Chrift
thus: you think if it had becne your cafe , if you had
becne there among them, you would not have dope it:
Well , 1 fay, it is the cafe of every man that continues
inanyknownefinne, Chrift offers himfelfc, wee make
offer of him, when wee preach the Gofpell, in the Sa-
crament hee is offered,he is made like a common dole,
all may come that will, and certainly all that hunger
doe come • but when thou gocft on ftill in thy finnes,
thou art one of them to whom Chrift is come, and
thou wilt not receive him- thou art one of them,whom
hee would gather, and thou vilt not : No but thou
wilt goe on, thou takeft the Grace of God in vaine,
thou trampled the bloud of Chi ift Iefus under- foot, as
j a common thing, thou doeft what thou canft,that the
j death of chrift fhould be of no effe£ , thou recompen-
I ceff
■ " ■ II I
The Cup of ( Bleping.
ceft to the Lord, cvill for good, docft thou think chat
the Lord will beare this at thy hands * Nofurcly, hce
will bee revenged on fuch a man , on fuch a people as
this; Butyou will fay,itis an hard thing todothisthar
you exhort us to: And therefore, that I may not one Jy
fhew you what the duty is without affording you fome
helpetodoeit, wc will addefome things, chat may in-
vite you to come in : And take Chrift thus offered
in the Sacrament , and which is continually offered by
andintheGofpell.
And what is it that fhould invite us i But two things
(to goe no further)one is the niifcry out of Chrift; the
fecond is the happinefle you fhall have by him : And
that is the bufineffe we have principally to doe , at this
time, that wee might invite you to take the body and
bloud of Christ, that is, to take the Lord him.
felfc, who is offered cffe&ually and freely to you t He
makes proclamation to all that will come and take of
the waters of life freely. Now if wee confider what
fliould invite the fonncs of men to come in , thefe two
things will doe it, their mifcry out of Chrift, and their
happineffe by him : As the Prodigall, what did invite
him to come home i The mifery he was in, he faw hee
could not live , he could not get huskes to Maine him:
On the other fide, in his fathers houfe there was bread
enough ; thofc two together wrought on him, and
brought him home : So wee, when wee invite men to
the maniage of the Kings Son , that is, to marry the
Sonhimfelfe-What fhould wefay*toinvreth:ntf We
bring them to confider onthconefide, I cannotlive
without Chrift h lam undone, I per iflr if Idee : A-
gainc, on the other fide, by matching with him, I
(hall
5 ,2
Ser.H,
The Cup of <Blefing.
Our mile-
ry cut of
Chrift.
Ioh. ?.$*•
Rom ^.
fhall have all by Grace that hee hath by Nature : Khali
be a Sonne of God,a King and heire of all things, I fhall
have that all Chrift hath : I fay thefe two fliould invite
us to come in ^and therefore we will doe thefe two.
Firft, fhew you the mifery you are in out of Chrift,
Iohn 3.18. faith the Evangelift there , He that Btlieves
net in Chrift is condemned alre&die : ( Markc ) Hee needs
not a. new condemnation , but hee that believes not in
Chrift is condemned already \ He that hath not the Son,
hath not h fe : Is not this mifery enough to be in a ftatc
of condemnations lohn 3. Hee that obejes not the Son,
the math of God abides on htm : And what is that
wrath of God ? If the wrath of a King be a meflcnger
of Death, what thinke you of the wrath of God * Who
knowes the power of his wrath? Rom. 9. What if hee
mil to fhew hu wrath >, and to make his power knowneffuffer
with patience thevefftls of wrath, appointed to deflruftion?
that is, whenthe Lord fhall come to execute bis wrath
on evill men 3 hee will ufe all the power he hath to exe.
cute the fierceneffe of his wrath on them : And there-
fore it is a terrible thingtobeefubje&to the wrath of
God : But becaufe that moves not fo much,bcing gene-
rail , you will aske wherein this wrath of God is f eene,
and wherein more particularly is this mifery in beir.-g
out of Chrift . I will name but thefe three particu-
lars.
Firft , you fli 11 be fubje& to Death ? fubjed to him
that hath the power of Death : You will fay, this is no
fuch mifery , for are not holy men fubjeft to death, as
well as evill men c I 3 but there is great difference $ the
cvill fhall be fubjetf to death , as an enemy , the fell e-
nemy that fhall be deftroyed is Death , which (hewes
_ that
1
1
IkeCupofBlefing.
that Death is an enemy $ I fay, they are fubjc&to
Death as an enemy $ Death may come to two men,
and be a friend to the one , and an enemy to the other,
that which he faith, Death is the rich mans enemy, and
J the poore mans friend, we may better apply it to the
godly man, and to the evill man: And iurely it is true,
death is the godly mans friend, and the wicked mans
enemy j the fame death, as you know, the fame mcf-
fcnger comes to call Pharaohs Butler and his Baker 3 hee
came as an enemy to the one , and as a friend to the o.
ther, became tocall the one to promotion, andtheo-
ther to execution, fo doth death : Now death 3 when
that comes as an enemy , is terrible , whenthat comes
with a fling , death indeed without a fling is nothing-
but death , when it comes with a fting,and the fttogcf
death is finne j this wecconfider not, that dsathhatha
iiing , it is a Serpent y that often flings without hifling,
with out wa^ningjit comesfuddenlyjit comes certainly,
we fee continually how men fall from the tree of life,
as leaves in AutumnejNZ confider not this : but this is a-
mong the mifcries, that wearefubjed to death, and
that is a great mifery, Thofe that can looke upon o-
ther miferies and dangers, and out- face them,without
being daunted , when death comes, that appalls them,
that loofes the joynts , that makes them tremble , that
>nakcs their knees knock together : You know it is faid
ol ^»/,D4v/WprofefTeththat he was valiant as a Lion ,
in hisfongs of him 5 when the newes of death comes, he
*als tothegrpund , there was no ftrength in him : all
are petty miferidfrto this, this is the great Giant that
makes the ftouteft heart 10 tremble at his approach.
But is this all , that wee are fubjeft to Death , j
when I
■J!L
Ser. II;
Wee are
fubjeft to
death.
Difference
ofthefub
JC&IOR tO
death in
good,'and,
bad men.
Ill
$ER..IJ.
2
Sub jed to
the feare
of death.
TbeCupofBlefing.
3
Subjeft to
Hell.
when we are out of Chrift if No, wc are (ubjed to the
feare of death likewife , which is an hundred times
work than death it felfe, #^2.14. He bath delivered
us -from him that had the power of death, he hath delivered
usjthat for feare of death were allow lives fub\t£t to bond
age : I fay , the feare of death , is worfe than death it
felfe, becaufe death continues but a moment, it is foone
gone, but thefeare of death continues alwayes, a long
time, like the hand- writing which kept Beljha&zar in |
feare • fo this feare of death keepes us in a continual!
trembling , this is that that imbitters all our comforts,
that fowres all our joy,this feare of deatb,they were all
their lifetime fubjed tobondagethroughthefeareof
death : Therefore it is not faid that death is bitter to
him that lives in pleafure, but the remembrance of
death • all the joyes and comforts that wee have in
this life , what arc they when they are accompanied
with this? I fay, there is nothing terrible, but fo farre as
it is miagled wich this feare : All evill and dangers
are fo farrc terrible, as they are harbingers of death, as
they are crackes to give warning of the fall of the whole
houfe that fhall never bee repaired againe : Whatfoe-
ver pleafure wee enjoy, this is the gall that takes away
the fwcccnesof all, though the pottage were other-
wife good when xhtCelloquintida was in them, there
is death in the pot 5 fo I may fay, when death is joyncd,
what fwecmeffe is in them? That is the condition of
every man living out of Chrift, hee is not only fub-
je& to death,but to the feare of deathcontinually .
But is this all * No, there is yet rifcre, thereis Hell,
death hath a P3ge that comes behindc him , thar is
ten times worfe than himfclfc , Revelation 6.7,8
linked
The Cup of file/ting.
l looked and fatv a falc horfe , and the name of him that
rode on him was Death, and behind him followed Hell;
That is, Hell is the hookc tha; is hid in death, when we
are once taken with that hooke, wc are kept there for
ever : )f Dea*h fhould come wichour hell, it were ano-
ther matter, Death is but the lightning, it is Hell that is
checrackcof thunder : and fhall wc l\k children be a-
fraid of the lightning, and not be afraid of the bolt *
It is hell that is the gate that kecpes us for ever, Death
is but thearreft, that carries us thither. Therefore con-
sider what it is robe fubje&to hell ; as our Saviour
fairh, What mil that av axle a man to win the whole wotld^
andlofe hisfoule ? Confider well of that (peech, What
will that availe you to lave all things elfe, ifyoulofe
your foulest as if a man (hould lave the paring of his
nailes,and lole his fingers^as if he (hould fave his fliooe,
and lofe hisfoote- as if he (hould fave the (hip^and lofe
rhe fraught 5 as if he (hould favethe houfe, and deftroy
the man that dwells in it 5 fo it is to fave other things,
andlofe thefoule : No, it k the terrible thing, Hell,
that followes Death : in all other miferies, yet this is
our comfort, that death will come in the end, and put a
full point and period to them ; but this fecond death,
H 11, is fuchadeath, as hath no other death to end it:
Therefore,as we fay, But for hope the heart wouldbrtake^
furely there is no hope , and therefore there is a break-
ing of the (oule,as well as torment of the body: There-
fore confider what Hell is, what eternity is, this is the
mifery wee are in out of Chrift , you are fubjeft to the
reare of death, you are iubjeft to death,and to Hell too?
Death is but the ftalking-horfe , it is Hell that is the
Fowler , that hath the peece and the (hot to deftroy us
utterly.
Ser. II.
Ser.IL
7beCttpof®lefitn£.
utterly. And therefore confider what cafe you are in J
out of Chrift, what mifery you are in out of him, that ]
when Hell and death come • as (fcce faid , Vp Sampf**,
for the Pbilifiims m on thee 5 fo , when wefhaltlay,
Hell and death is on you , and your haires arc cut oft ,
that is, Chiift is gone from you ( forthcoming off
his lockes, was but an emblem that God was departed
from him ) I fry , when they arc on us : If Chrift bee
away 5 whatacafearewein* Shalhhey nottakeusand
carry us to that prifon , there to lie for ever i There-
fore confider this , it is ccrtainc, thedeftroy ing Angell
will come,and commonly he comes in the night- Death
c%mmeth when tUu leafi UoJceJtfir him,4t a theefe : I fay,
the deftroying Angell will come • what will their con.
dition be then,whcn there is no fprinkling of the bloud
on the dooie-pofts of thy fouler It is the cafe of e-
very man out of Chrift ; What are wee out of him*
When the avengers of bloud , when thepurfuers (hall
fet on us , and purfue us , from whom wee cannot fie.
And when wee (hall be (hut out f torn the homes of the
Altar, when weeannot come to Chrifi the Citic of Re
fuge,it is a terrible thing, if we confider it ferioufly. It
is faid that x^arm, when he caufed the people to com
mit that finne,or was an inftrument rather, it is faid that
hee left the people naked , why ? Becaufe he deprived
them of the prefence of the Lord : Now when Chrift
fliall be taken from us,when we are without him,when
we arc deprived of him, are wc not naked i Isnotthe
hedg broken downe * There is nothing left to (helter
us 5 what are wee without him ? but as the Coneys
out of the rockes, that have nothing to (helter us from
the devouring Lion : Now UMofes was but a Type,
it
The O of mfing.
5«7
Obytt.
^Aufw.
it is Chrift that holds the hands of God 5 that he cannot !
deftroy us, it is He that ft ands in the breach, and keeps
out the inundation of evils, that wee be not overwhel-
med with them - He is the Arke of God, that caufeth
the houfe of Obed-Edom to be blcfled ; and wee have
more caufe to take to heart the want of Him, a thou-
fand times, then they had to lament the loflfe of the
Arke, when it was among the Philiftims, for the Arke
was but a type of Chrift: This is the ca fe of every man
living out of Chrift,
I but, you will fay, Chrift is mcrcifull, He is very
ready to forgive, I hope I am not out of Him, but He
is ready to receive me *
It is very true, He is mercifull,but to whom i fure-
ly not to the wicked, Hec holds not the wicked inno-
cent 5 to fpeake plainly to you, Whofoever continues
in any knowne finne, be it never fo fmall, to fuch a man
Chrift will not be mercifull : No dnnejhallhave doml
nion over you> Rom. 6. for you dre not under the Law, but
under Grace : As if he fliould fay , there are none whom
Chrift takes to himfelfe, and puts into the condition of
grace, but hecfreesthem from thedominion of every
finne, there is not one ruling luft there : You know
here are many paths that lead tohell , the way that
leads the right way is but one, error is manifold ; there
are a thoufand paths that lead the wrong way , and will
not one path lead to hell ayyell as a thoufand < H> thai
s in Chrift hath crucifiecTOie flcfli , andallaffc&ions 3
there is not one raigning luft thereto that as Antichrift
oad his marke,and they received the marke of the Beaft:
So Chrift hath his marke too ; as you have it, Ezck.p.
The Writer warked all that mourned , God fee a marke
LI upon
j .
Rom. 6,14
iCW.I:
zz.
y% l The Cup of <BUfing.
SerJI. I upon them, and hee fets a marke upon all thofe that he
is mercifull to.
You will fay , ; what is this marke of the Lord i Yoi-
{hail finde-, a Or.4. 1 j.Wbofoevtr is in Chrift bt is 4 new
Creaturejhat is the marke of the Lord Iefus: Aiid thuc
fore,if thou would' ft know whether Chrijl will be mer
cifull to thce,confider if thou find that mai ke there, Art
thou a new Creature? that is, art thou made all new, as it
J thou bad'ft another foule dwelling in thy body,for thou
muft not be new by half s,thy whole fpirir muft be new\
Againe, if you will come properly to this marke,
you fball finde, Ephef. 1 . 2 Cor. 1 . what it is, The Seale\
and marke that cbrijlfets , ishisfpirit : Whofoever hath
notthefpirit of Chrijl is none of his : YouknowMer-j
chants fet iealcs upon their goods, to know them,)
that when they meete with their feale they may fay,;
This is my parcell of goods : So it is in the multitudes
of men 5 All that Chrift will be mercifull unto , he fets
his feale on them, and where he fihdes his feale and his
marke , thofe hee knowes to bee his • That Seale is hit
[anftifying Spirit that hie hath given ta , it is a Stale or
earneji 2 Cor. 1. and Epbef.u Hee hath feaUdm totih
the Spirit of Tromife : that is , with the Spirit that hee
. hath promifedtous. Soconfider if thou have that Spi-
rit then, to fan&ific and to change thy heart, to make
chee another man than thou art by natur^to enable thee
to doe more than thou c||ft doe by nature $ lfthoUj
have not this feale of Goer, thou art yet none of his:.
But you will fay, I have the Seale, I hope I have the!
Spirit: Well, it is well, if thou haft; but know this,,
that Chrift never gives that priyie Seale and Signet of;
his, that inward Seale that none knowes, fave thofe
thac.
Ephcf.s.1 1
-
The Qup of Blefiing.
that have it 5 but there isaBroad-feale like wife that fol-
io wes, that Scale fpoken of, iTim.i, This foundation
oft he Lordremainethfure , and hath this Scale, The Lord
knoweth who are his , and let them depart from iniquity
that eaSupon the name of the Lord; he adds to that other,
a parting from iniquitie, from all kindeof iniquitie 3
there rauft bee none exempt place in thine heart, nor
in thy life, wherein thou wilt have a privilege, thou
continued not in the leaft finne , but departeft from
all iniquities then thou haft this Sealeafwell as the o-
ther : If thou want thefe two Seales, if thou bee not
a New Creature, if any finne have dominion over
thee , if there bee one living luft in thee that is not
'mortified, that is not healed, I afilire theethou ne-
ver haddeft yet any part in Chrift : and if thou bee out
of Chrift , thou feeft what thou art fubjeft to , to the
wrath oi God, and you fee the particulars, you are
fubjeft to death , you are f ubje& to the fcarc of death,
and to hell s and this is the cafe of every man out of
Chrift ^nd methinkesthis (houldfome what move us to
come in, and to take him. But this is not all,that which
we have by Chrift may invite us a great deale more for.
cibly: Ifwecould but open the Casket, and (hew you
the Iewels, or if we could but unlocke the treafures that
arc hid in Chrift, it would bring a man in love with
him, it would make men doe as Paul, Account aUdrojfe
anddung^ that they might have him. Well, though wc t
cannot 'doe it fully , yet wee will endeavour to doe it a
little : You will fay , What fhall wee have by Chrift i
Firft, you (hall have life by him, Iob.6. theplace fpoken
of in the beginning, Hee that believes in mee , fhall
have et email life , and I witlraife km up at the la ft day :
LI2 VVhen
V9
Shr.II.
Benefits
by Chrift]
Life.
Iofu 6. J4»
11-
iSer.IL
loh 4-M-
Rcv.^.7
7heCuj)cfm/?mg.
When hee comcstofpeakeof water to the woman of
Samaria, lohn 4. when he would commend to us a mo-
tive to ftir us up to come and take him y andtodririr,
&c. hee faith, Hee that drinkes this water frail thirft^
more : That is, hee {hall Uve for ever ; it is water tlL
(hall keepe life in him for all eternity 5 when (he heaife
this, (he hearkens to heare cf water that could keep li
fo* ever. When you readethe ftory in Gentfis, that tk
Angel was fit tvithafoordfiaken, to keepe man from coa-
ming to tafi of the tree of life 5 you would thmke with
your (elves, if the Angels were removed now, or thet e
were a man fo happy, that the Angell would give way
to him , that he might come and eate of the tree , and
when he had eaten to live forever, you think that mar.
in an happy condition. Now the Lord doth fay, Hee
that overcomes 1 mil give to eat of the tree in the mid
deft oftheparadifeofGod: That is,hefhal cat of me,and
live forever 5 this is the great happineffe we have.
When Chrift would ufe a compelling argument to
move, Rev. 2. 1 1 . Hee that overcomes jhali not be hurt of
the fecond death: Why, is it fo great a matter? Ohthat
is all , not to be hurt of the fecond death : The fir ft death
is nothing • the firft death is but the doore, it is but the
gate that leads to the pafling thorow $ the firft death is
but a going over the threlhold , the breadth of it is bur
a ftep , andxhe length of it is but a moment of time or
two: But the fecond death ^ there are the chambers of
death, as Salomon fpeakes, where you (hall be led from
one mifery to anorher,and where you (hall dwell for e-
ver : And therfore confiderthis,if you take Chrift,you
foalnot be hurt ofthe fecond death.lbrfecchyou confider
fcrioufly, reckon nothing fo fweet 3 if this life be fweet,
that
The Qnp of (Blefiwg.
Mat is but a fpanne long , is not aboundance of life
much fwcetcr t It is naturall to every man to de-
fire immortality , if you could but have this life
continued , let every man aske his owne brcft
what hee would give , that his life might bee con
tinued , that hee might bee immortall i If there
were fuch a thing as the Alchymifts fpeake of,if
I could draw out the thred of this life to keepe it firm*
and even as they dreame of 5 what would you give to
obtaine it f And will you not regard this that will
doe that indeed f W ill you not take Chrift, which is
life indeed , which will give you another life of im*
mortality * for you muft know that ic is not immor-
tality (imply that mandefires. The Naturalifts were
deceived in that, for a man had rather not to be than to
bee in mifery : And the foules in hell are immortall h
and therefore it is not immortality that wee defire (im-
ply 3 for death is nottheextiDgui(hingoflife,buttht
mifery of life : And therefore, where the Scripture
fpeakes of the lolfe of the foule , it is to be meant thus;
a mans finger or his joy nt is loft, when it is fei zed on
by an incurable fore : So when eternal! mifery is on
the foule , when the foule is loft , and yet you have the
joynt (till, you have the loule (till, you have life (till:
and therefore it is not immortality (imply that wee de.
fire, if wee confider what it is, but it is happinefle, it i»
fucha life as is not onely immortaUytat happy wi hall;
his life Chrift hath promifcd,we (hall live,and an hap
py lift, fuch as Saint Fa»l cxprcfleth, 2 Cor 5. faith
he , Wee defire not to bee unclothed , but to bee dethed
upon, that immortality might beefwdtiovedttfrfhfe.'
As if hcefhould lay, confider with your lelves, you
thit
5**
Sb*.II.
ft • I ' ' ' I ' » "
ReCuprf bhfing.
that love this iuc fo well , that you negled that whi ch
is to come , faitn he , we love our lives as well as you ,
we are not weary ot chem, no more than you are, wee
defire noMobeuncloathed , no, but wedcfirethatiri)
mortality may bee fwailpwed up ot lilr^how, fwallow- I
ed up? as we fee arudedraughtinapi&ure, fwal \
lowed up with the pi&ure when it is perfected , as
child-hood is (wallowed up of man- hood, as the glim-
mering light is fwallo\y.ed up of tbe.perfefijig.bt ; fo
their immortality is Cwallo^edvotJjfe^^atis^ if
there bee a fmall poore glimpfe of cemfore'here , faith
Paul, wee would not be ndofthef^ we would be con-
tent to have-tbefe as well asi you, onely we would have
Ithem {wallowed up gi pei%S life, >we woyuldjiauc im
perfection fwallowed up of perfe&ion : And thcf efpn
lokfaiih, IwiStvaitet.i/Imy change come • be faith nor,tiJl
my deftru^ion cprpe. v .tillmy periflbingcome, or till
my death come s but I will waite till atychangeeome i
andhethat;changeih 3 dothit for the better: Ifyou wiJi
take Chrift, you (hall have this immortality and life:
perhaps you will fay , but I could be content to have
this temporall life continued: And haply ,mj brethren,
if the Lord would make that promife, that hee would
proclame to men, that they fhould -have immortal] Ufa
liere, ic may be he (hall have more followers than now 1
he hath, when heprQmifeth immortall life in heaver); 1
but to takeawaythatinaword ; Jfay, itjsafodiift |
choyce,if you might have it : For what have you heref
Here the body is tormented with difeates, thefpiriris
wearied with vexation, andiheflate isafi&ultedwith
lofles and croflfo ; evill things \youod us with forrow,
and the good things wee heare, dQebu.tinfe#ouraf
I fetfions,
The Qup of (Blefiing.
5*J
fe<2ion£ and weary us ft ili,and yet they whet our tired \
apperireswitria new edge. In a word, every conditi-
on here is peftered and troubled with bufinv (Te 5 one in-
. vires and drawes on another : wee are hampered with
cceding fetters, and makes this fhort life more Aion
than It would be,with carefullgriefe, with bitter feares,
>and with corrupt joyes 5 andatlaft 5 3llcutorTandend,
as many men many times fpread their branches and'
flourish j their eftate over fwallowes their wifties, theii
[JuccciTe exceeds their defires : now on a fudden , their
pdmpc is no wheretobe found, their defiresvanifl> 3
rhe floud of their wealth is dryed up, the owners and
their goods perifruogether 3 thry will not lee thh
by experience. What is it in this life you Would have,
rr therewere immortality + But, I fey, ir cannot be fo,
chat is not fo ; youcarfnot have immortality in this life,
but as evidently as you Teethe heavens roll about every
day^ (b prainefy wee in ay fee, if wee will take it into
•cp> (iteration, mankind hurried along with an unwea
'rietf motion to the Weft of his day es $ their pofterity
{foiling after them by an unre pt aleabk law ot fuccc ffi
on : our fathers you know ate gone befor^and we are
parting, and our child renihiil foil w us at our hec'K s !
that as you feethiebillowes ; of the Sea , one turr.ble on
the neck of another ,. arid in the end all are daded upor»
'he There j. fo all generations and ages in the end, an
plir on the bankes p{ deaih , and this is the condu ion
of ttyef'y man : J Is ft hot ourwrfedomethintopa>vid,
(ofartothei life? CmairWly^ifihcrebeanv mUdothc
in the world,it is wifedom to remember our latter end.
The Avifeft among the Heathen were wont to fay 5
f htti ; 'fnould bee nothing but a meditation of death:
L 1
that
Ser.IL
The C»f<f duping.
.
that is ,a wife man through the courfc of his life, ftould
bee ftill fining and preparing himfelfe for death ; and
(hall Chriftians come behind them t~ It was a wife
fpeech of Peter to our Saviour, Lord, whither Jh*Ht*ee
goe(tkm'h*fl-the words of eternal life : as if he fliould fay,
there is no motive to that,furcly wc will not fcave thee:
therefore, I fay, confider, here wc are but Tenants at
will , wee may bee turned out of doores to morrow,
therefore let this be a motive to win toChrift , you
fcall have life. But you will fay, I hope death is farrc
off, yet I have time enough : well, take heed thoube not
deceivd in that> for there isacollufion there: as the
Painter by collufion of colours, makes a thing feeme
farre off,wben it is neere at handrfo wc by our folly and
vanity, our fanfic mif- apprehending of things, we look
on death as farrc off , when it may bee it is at our
heeles , at the next doorc v thou knoweft not how
foone thou may ft meet with it , therefore fay nor,
it is farre off • but thinkc with thy felfe , goe fit
alone , but a little time together , and then thinke with
thy fclfe 1 muft die $ it is appointed to mc as to *&mn,
once $$ die: Confider, if a man might die t wife or thrice
per haps he WQuld be ready, he would be prepared 5 bot
confider thoumuft die but once , if thou be not prepa-
red, there is not a fecond opportunity : and then confi.
der,thy foule is immortall in an other p!ace,it muft live
for even And then remember Cbrtfi faith , thou (halt
have life, if thou take him,thou flialt live for ever ; then
thou wilt finde it an exceeding blefling worth the ha.
ving,u is that that may wooe you and win you to come
in and take C hrift y to love him, and to f er ve him, and to
obey him- certainly if you wil not now be moved with
7heCupof<Blefiing.
it,yec when death (hal comc,thcn you (hall find that be-
yond all thctrcafure, tohavethatwhitc-ftonewitha
new name in it: that (tone was a figne of abfolution that
a man was quitted , that his fins are forgiven, that hec
hathincereft in chrifi and eternity, that eternal life is for
him in heaven -this is the firft motive to win you to
Chrifi.
Secondly, if you will come in to him,you (hall have
all your debts payed, you (hall be under cover, that is,
you (hall have all your finnes forgiven, that when the
creditors come with anarreft, with a judgement and
execution, you may be able to fay ; no, they are none
of my debts , goeto my husband, hee muft pay them
and not I : I fay , when you have Chrift , when Satan
(ball come , when finne (hall come, you may put them
over to Chrift ; for now you are bis and he is yours, he
hath taken our debts on him : is this a fmall thing t Ffil.
32. i. faith David, Blejfcd is the manwhoft fins m ifir-
gfot»,andwbe[c iniquities are covered : Marke, blefled
is the man whofc fins are forgiven. Perhaps if one of us
fhould feeke a happy man, we would fay, that he is a
happy man that lives in health and in wealth , in
credit and aboundance of all things : hee that
hath the favour of Princes , hee that hath fome notable
excellency to make him famous among men,fome fuch
thing we would take for happinefle: But when David
comes to look through the world,and all the felicity in
it : oh faith David, Be is ahafpy man that his fins &re for-
given i And there is a good realon for it, becau(e when
our finis forgiven, we are reconciled to God,and God
only can make man happy. For wherein doth happines
confift,bm in a freedom from all evill, and in enjoying
J 2 !
SER.ir.
Our debts
paid.
lf£6
TheCup.of.fBtefing.
ot ai g-oo'd,y ou know this is happim s: Now fin, is it not
t he firft link in the chaine of illsf As the under, whceles
in a Clock or Watch depends upon thefirft, foal!
tnifcrics depend upon finne, as tru* Matter ill of all •
rake away th3t , and all the whceles (land (lill ■ they
m ve not a jot to doe Us the leaft hurt : takeaway
finne, take away all . this ill in finne is a bar, and
flops from us all good things ; take away finne,and you
{J^atl crjoy all that in abundance that your hearts car
defire i If you have not your finties forgiven, whar
will it availed If youcomctoaPiifonerandtdlhim,
you (hall have the be ft Lodging , you (hall have a Pal
llm&d} Y^uihaH have Orchards , and Gardens to
walkem >,' you (hall have Gold and Silver , as much as
you will defire , you (hall have honour put upon you,
would not heaniwer C Alas, what would all thisavaile
without a pardon r So I lay to men , that magnifiethe
things ofthk world io much , and n million of fihnes
thep think not of $ I fay , what if all this, willit rtttffi?
without a pardon < No , therefore this is a great mo:'
tive co bring us in to Chrift,that out fi nes may be f 9jf]
•giveri. -Therefore that great promife went of thzMef-
fuk, that when hee (hould come inroY^e world [ { hefc
ihculd fave his people from thefrfinrtfs : and this is a
mercy, which though you may flight now in h?al;h
md ftrengrh, yet when thetimes come that God (hall
charge finne upon your confek nces, tte'aKhey fcc?^ fltf
weight and burden of it , you (ha)l-fificte ndrfkTcy like
to this, that you may have your fimes forgiven 5 then
he e thac bringeth the glad tidings of peace , hi? feet will
tebc-auufull : the thing is the iamc,if we had hearcsto
confider of k: if wee were poore in-fpiri^ff wee knew
fe
IbeCupoffBlefing.
vvnat finne were , if Wie had ever felt the bitterneflc of
Satans yoke, that wee were weary of it, wee would
come id and reckon it a great matter , to have our fins
forgiven : this is the fecond : I (ball profecutc the reft
at iome other time.
527 L-
Ser.III."
T H F
CVPO F BLESSING:
Delivered in Three Sermons, upon
i (or. 10. 16.
The Third Sermon.
1 Cor. to, 1 6.
The£upof^leJ?ing^thatwebleJfe y ktt?20ttbe
Communion of the blond of Qbri/l? The bread that
V>e breake , is it not the Qommunion of the body of
ChriftJ
HE point you know wee have delivered
out of thefe words, is this, that in the Sa-
crament 7 there is a true reall Comrnuni- J
cation^ or giving, or offering of I s s us
C H ri s t ^ of his body , and of his
bloud, to all worthy receivers : We have (hewed you
the, difference 5 betweene the Papifts and us in this
J -
u.
*
I! 8 .
Ser.III.
TbeCupofBlefing.
The Time
when Com c
Fathers li
red.
Whfthe
Fathers
are not f o
diftind in
theDo-
&ri ne of
Tranfubft.
They will have here, a rcall corporal! pretence of
Chrift.
We fay, it is true ; but it is Spiritual^ but it is My-
fticall, but it is Sacramentall.
Wee have (hewed you the reafons, by which we
rcfelled that opinion ot theirs • That there is no necef-
firy, neither in regard ofthc thing, nor in regard of the
words -and if there be noneccffify,wemaynotgrant
it : o&er reafons wc (hewed the laftday •, but not to
(land to repcate them.
The iaft day , (becaufc they ftand fo much on fa.
thers ) in this point , wc (hewed you the opinion of di-
vers of them: ofOrigenyOfi^thdndfi**, i^imbrtfc, Ter-
tullUn> ^uguftine, and the reft. To that wee will add
but this,to cicare that point concerning the opinions of
the Fathers. You (hall finde that Irtmtw thatjlived
within feventy yeares after the death of Saint lohn^ is
clcarc in this point ; that the Bread and Wine, are but
Sacraments and Figures of the body and bloud of
Chrift : after himthirty yeares, lived Clemens aUxah*
drinus^ TertuBian and Origen, for they lived much about
a time.
Origin was the Schollcr of Clemens K^ilexdndrinus •
thefe doe as evidently explane it, as any of our divines,
though not fo diftinftly , becaule the controverfic was
not then moved : and therefore you muft not expe& fo
fall and fo cleare and diftinft expreffions , <as you
have in thefe times, when wehavemoreoccafionto
doe it, I will not trouble you with Citation, left I
fpend time too much : but you (hall finde it fo in them.
After their time, Angufiine exprefteth it fo iully,as that
CAhin , or Sezs , hath not done it more ckarely, as I
(hewed?
The Cup of Blefing.
(hewed by fome Allegations , out of him thelaft day.
From his time I doc not findc, that this opinion of
rheirs had any footing iothe Church, tillthetime< £
Damafcene,t\\2X lived in the yeare feven hundred thirty.
Heewasthe firft of all that we can remember or we
iiave read of, that began in the Eafternc Churches,
this opinion of Tranfubftantiation ; chrtfoHmt hath
fore hard fpeeches,but fuch as may well be interpreted-
if you looke on him inthe trad of his writings 5 you
(hall fee evidently , that he never dreamed of any fuch
reallprefenceasthePapiftsaffirmc. But I hy,Dam.v
fcene was the firft that let this falfe opinion abroach in
the Eafterne Churches, in the Greek Churches about
a hundred yearcs after. In the wefterne Churches , in
//*/y,andthofe parts, it began a little to be fet on foot,
in the time ofC^/^cWv/arEmperour 5 who being
roubled with thatcontroverfiefet\EmnjwawQrke,a
Presbyter ,.a learned man , one of the moft learned of
thole times 5 and defired him to expreffe his opinion in
that point : Hee writ a learned bookc of it , and fo the
controverfic continued in good ftate and condition, till
two hundred yeares after , or leffe, betweene one, and
two hundred. And the firft nian that J>egan to infufe
his poifon into the Church was ore Lmfrmkt^ Arch-
Bifhop of Canterbury in England: a man learned y but
very pernicious to the Church. After histime.c m opi-
nion began to be fomewhat hot 1 and then Bertngarim
wrote againft it ; who upon his condemnation rerrs-
&ed it, but before his death repented the reti-aftationj
and upon writing his retra<5tation,it began tobeepuc
upon men by neceffity, by the Pope: which was done
in the time of Ber»ard"JAOD yearcs fince* I have done
Ser-.IIJ,
T>imafce -
Tie fet tra-
fubflanti-
acion a
braachin
Grcci" 1 ,
7 ? o.y-aies
after Chr':tf
Lavfrankc
Bifliop of
Canterbu-
iji j o 3 o
yearcs af-
ter Chrift
brought
tranfubfl 4
:uricn in-
to Eng-
land.
Ser.III.
7beCttpof<Blefing.
The bene-
fits by
Cbift.
What the
wearineflc
cf finis,
i In the
fervice of
finnc.
this, that thofe may bee latisfied that are not fatisfied
with the Scriptures, and with the rcalons that were
brought , bat would know the opinions of the Fathers.
To ftand to cite all the particulars were a vaine worke :
So much for that*
After we (hewed the falfeneffe of their opinion, wee
(hewed in what manner Chrift is communicated to us
in the Sacrament : Not to ftand tot epeatc it. Wee are
now to come to thofe other particulars bleflings or
comforts which wee have in Chrift, which fliould in-
vite us to come in and take him.
The next therefore isthis,you have it in Mau,u.$o.
Comtto me , faith he , aJlye that aretPedrj tndkcavitU
dtn^nd twill eafijto ; you (hall find reft to your foules:
that you (hall have to invite you, if you will come in
and take Chrift,you (hall findc reft to your foules : that
is, looke whatthe Haven is to the Sea- faring weather,
beaten man $ look what a coole refre(hing (hade is, to a
man that is fcorched with the heateofthe Sunncj looke
what a cover is to a man that is beaten with the ftoi me
to the (hore, fuch is Chrift to thofe that come in and
take him : And therefore that we may know what this
reft is, which you (hall finde if you come in to Chrift:
Let us finde out what this wearincfle is.
Now in (inneyou (hall finde this wearinefle.
Firft, there is a wearinefle in the fervice of fin, there
is no bondage to the bondage of tyrannous Ms , they
are hard matters , they fet you to hard taskes 5 if they
fay goe, you muftgoe $ if they fay come , youmuft
come.
Chrift fets you at liberty from this bondage, by
mortifying of (inne, and -killing it; as CMgfes did the
iEgyp'ian.
TbeCupof!Bleftm&
iEgy ptian, that ftrove with the Hebrew, which is a de-
liverance far exceeding that cue of the bondage of JE-
gypt > which was fo much magnified , as much as the
fubftance exceeds the (hadow.
This is one kinde of reft you (hall have by Chrift ;
you (hall be delivered from the bondage of finne.
Againc , there is a wearineffe in the guilt of fin com-
mitted , which haunts us like furies, and ever and anon
gives fecret whippes, fccret twinges to the fouk ; from
rhis Chrift delivers us , For being jufttfed by faith, rvu
have peace mth God y Rom. 5.1. That is, the cohfeience
is calmed , it is quiet, which before was full of horrour
and vexation*
Againe , there is a wearineffe in the fruits of fin, the
lodes, the croffes, the ficknefle, the imprifonment, dif.
grace ; all which are but the fruites of finne : There is a
wearineffe in thefc , and from all thefe Chrift delivers
us, partly in freeing us from many of thefe, that other-
wifewe (hould havefelt $ and partly in taking away the
venome and fling from thofeweedoefeele : For that
which is faid of Death , oh Death where isthyviflorj,
&c. The Jling of Death is finne, it may be faid of every
calamity. The fting of imprifonment , the (ling of
fickneffe, the fting of difgrace, the fting of all mifery is
finne.
What is the Adder when the fting is away * So 5
what arcall thefe, when finne is removed?
You know what they were to Paul , what he endu-
red , how many prifons he went thorow, how oft hee
was whipped,how oft Ik was ftonedjho w many things
heluffced 5 you have a catalogue of them, ten or ele-
ven, and yet all was nothing to him • he was happier in
thefe
Ser.IIL
i Reft by
Chrift.
» Weari-
neffe in
the guilt
of finne.
$ Weari-
neffe h\ th«
fruit of fin.
AfHidi-
ons with-
outfin,as
the Adde
without a
fting.
Ser.. IIJ«
lbeCupof<Bkfing.
neflc in
the habit
of finne. jj
Sin to the
foule, as
fi:knefle
to the ho-
\
V In all
hat finne
touches.
thefethan Nero was in his Palace : But whar, (hould I
give you an inftancc i
Take \^idam in Paradife, when he was in Paradife,
yet when he had but the fting of conscience, you know
he was filled with horrour.
fAul againe , when hee was fore whipped in the day,
and his ieete were faft in the ftocks ,' and the fting of fin
was tooke away, and he enjoyed a good confcience s Si-
las and he fung that the prifon rung of them : 1 fay, this
condition you (hall have in Chrift , you (hall bee deli-
vered from finne, from the fting of finne, from the
f ruic of finne ; but befides this , as there is a wea-
rineffe in the fervice of finne, andawearinefleinthe
guilt of finne, and in the fruit of finne. So yet there is
more wearineffe.
There is a wearineffe in the habit of finne, (for finne
is to the foule as fickneffe is to the body,)
Now a man that is ficke is weary of every thing, hee
is weary of fitting, he is weary of lying • fothe foule
while fin abounds in it,is weary of every thing • a man
is weary of himfelfe,he is weary of his owne company.
Now when Chrift comes, he takes away this weari-
neffe, and gives grace, which is to the foule as health is
to the body, that cures all the diftempersand gives reft
unto it, but yet there is more than this.
There is a wearinefle in alhhat finne toucheth, in
all the conditions of this life there is a wearinefle.
A man is weary of folitarincffe , and he is weary of
company, he is weary of bufint ffe, he is weary of idle-
nes, he is weary of high condition,forthat is fubjYfr to
envie , as the wind is moft boifterous upon the cop of
hils. And he is weary againe of low condition , for the
vailcyes
The Qap of QkJSing.
Icycs arc over- low there a man is ftill fubjefi to injuries,
and to be trampled on ; that place us were you will 3 by
reafon of finne,it makes every condition weary to us.
But Chrift comes to take awav this wearineflc, like-
wife by teaching us how to accommodate our felvcs to
all conditions , by teaching us how to want, how to a-
bound, how tobe well, how to bee ficke, how to live,
how to dye, and this hee doth by giving wifedome 5
for folly will quarrcll at the beft condition : wifedomc'
makes the worft condition comfortable. This the
Lord doth : thus hee delivers you from the wearinefle
of fin : this reft you (hall have if you will take him, be.
caufe when he comes into the foule, he cafts out finnc ,
the caufe of all thofc Tempcfts.
As Unas when he was caft out, you know then there
was a calme : I fay, fuch reft you fliall have in Chrift;
out of him , there is nothing but trouble, and dilquiet,
and rcftlcffenefle : and this is the third benefit, that ma^
invite you to come in and take him. Ctme unto meejou
that are weary , and yon (ball fitiie eafe , and reft to your
foulcs. And now what would you havebefides * there
is nothing that your hearts candefire, but you (hall
have it in him. And becaufe wee are fo much moved
with fenfible things 5 the Scripture fets forth the good
things we haveby Chrift, under notions of fuch things
as arc fenfible, aswecfeelethefweetneffcof them, as
we can taft in this world : that is a kingdome , riches ,
peace, goodly apparell, &c.
Firft , therefore if you will come in to Chrift , yon
(hal have akingdome:the kingdome,that is the Epitome
of our happineffe , and the journey es end to all our de-
fires.
M m You
SbrJU.
4 ,
Benefit by
Chiift.
Kingdome
Ser.IH.
TbeCupvfBlefing.
Kings
have,
I
liberty.
Liberty
what.
In What
Irefped
;Chriftuns
lire as
they lifr.
You know \vhen ihc<JWefitai was to come , what
cxpe&ation the lewes had of a kingdome that fhould
be reftoredto them : how frequent are the Prophets in
fetting forth the glorious luftre of that kingdome-
when thcCMefi* cailfc it was fulfilled ; for faith hec .
I Matth. 3 . Repent, for the Kingdome of God is at hand: and,
\Feare not little floe ke, it is jour Fathers will to give jou a
Kingdome. : And RevtU i • Hce hath made n$ Kings and
Priefts..
You will fay , wherein is this Kingdome , wherein
doth this kingdome corfift? Looke to all the proper-
ties of a kingdome, and you ftiall finde all in this :
Firft , one thing wherein the freeneffe of Kings con-
fids, is,that they have their liberty ^others arc Spbje&s.
Now what is liberty t
Liberty is nothing die , but a power to live as.you
will. This you have by Chrift • becaule, hee gives his
fphit as foone as you take him $ he fends his fpiritinto
ybut hearts , that re&ifiesyour will y that fees all right
and ftraight within us.
Novy when your will is redified , you will, tha.
which you ought ^ when you have this, you live as ycru
lift, becaufe you lift not to doe but that whkh is good
and fo you have liberty in lob. 8 36. The Son jhalL make
\)6ufrce^ that is, you (hall be fubject to nothing :as^W
faith , Wee wikbe brought into fuLjeclion to nothing ; tvee
will not befubj;A to iuft, we will not be fubjeft to any
thing, you thaWferve nothings as he faith. We are bought
with a price snare not the fervants of wen • Wc need feare
nothing. Luk.i.j+.That being delivered from ihe hand*
of al our enemies we might ferve him without ft unr ;becauie
when you fearc him, you need fcare nothing bifides.
.As
1
The Cup of <BUJ2ing.
As the true ferpent atcupthefulfc ; (o the true feares
eatcs up thcfalfe. When you are ia him,youare at li.
bcrty , you are delivered from all your enemies. Take
any other man, (till hee feares fomething , hee feares
death , hee feares fickncffe , he feares the lofle friends,
loffc of favour of the Prince , hee feares the lofle of
fomething or other. But when a man is in Chrift, hee
is delivered out of the hands of all his enemies • he need
fcare nothing, for what fhoulckb^t him { It muft be
tome of the Creatures : but alfthey are like Maftifes ra-
ted by the mafters command , as it is oncly the matter
that can doe it, and hee doth rate them, that they (hall
not flic in the face of his friend, though they may affault
his enemies: and doc but thinke with ybur felves,what a
'happy condition it is , what fafety you have in Chrift,
that nothing can hurt you, and therefore wee are bid-
1 den, be in nothing carefull. If any thing could hurt you,
wee might be carefull in fomething, No, faith he, Bee
care full in nothing , Chrift takes care for you : Nothing
(hall hurt you , and fo , K^iU things jhaBworke for jour
good, And if fo be then nothingcan hurt you , this is
that you (hall have by Chrift, one thing, you (hall have ,
liberty.
But another thing wherein a Kingdome confifls , is
Plenty : that is, you (hall have abundance of all things.
What was Salomons Kingdome? And what were other
kingdoms of the world but plenty of all things i
What (hall we have then, you will fay? Shall wee
have meat and drinke, houfes and Vines t '
No , thofe are too bafe things for the Kingdome of
Godtoconfiftin. Rom.i^ 17, The Kingdome of God
confifts in righteovfntffe , holjneffe , peace , and joy in the \
M m 2 Holy
sl
Shr.III,
1
Plenty.
Sueft.
Sir. HI.
3
Peace.
The C»(ofBUpi»g.
I
To over-
come,
what.
ffolj Ghojl : that is, there (hall bca re&itude in all your
(buies , that it (hall bee free from diforder , from di-
itempcr , from obliqnty.
Befidcs, you (hall have peace, that is a companion
of a Kingdome • you (hall have peace , that is, your
foules (hall bee quiet, there (hall be a fercnity there, as
the Sea is when it is without wind or ftorme.
Againe,you (hall have joy, your hearts fhalbe filled
with the confolatiom^f the fpirit, thefe things you
(hall have if you will come in to Chrift, which goes far
beyond the pompe and plenty and abundance of any
other Kingdome.
But befides this, that you (hall have the liberty f the
plenty , and abuadance of Kings , you (hall likewife
have the power of Kings: as the Apoftle faith/jfc king-
dome of God is not in word, hut in power • that is, you (hall
not onely fay , I wifli I could live a holy life as others
dee • I with I could mortifie fuch and fuch lufts • I wifli
I couldpbftaine from fuch fins,anddoc fuch duties,but
you fhS\ have power and ability to doe them . lam able
to do all things , faith S. Paul, through Chrifi tbatftreng.
thins me.
Againe , befides this you (hall have the victory of
Kings , you (hall be overcome of nothing: to be in dif-
gracc, to be in Prifon, is not to be overcome.
But to be delivered from a mans way, to be put be-
fides his intention , to fall from a mSns fteadfaftneffe,
this is to be overcome: Thus faith the Apoftle, We are
in poverty, hut not overcome .• Such Kings were all the
Apoftles , they marched as Kings in the world , they
triumphed over all the oppofitions they found, they
trod under foot Satan , and the power of the Enemy.
^„ , , - Againe
The Qup of <Bkfing.
W
Pfai. 4 M<S
Objeti.
Anfw.
Ecclcf.io.
tloh. j.n
Againe, befides all this, you fliall have the glory of Kb* III
Kings : For ^hat are you , whenyoucoraetoChrift 3 | 4 ^ r --
but fonnes of God , heires apparent in Pfd. 45. Prin-
ces in all Lands , others are; but Princes in their owne
dominion, but hec will make you Princes in all Lands.
But you will fay, we fee no iiich things.
No , but Ecclefi 10. Tw are Princes , though you
Iwalkt on foot as Servants • and they are but jfervants , al
though they ride en horfe-back like Princes. Therefore,
1 John 5. Tou are the fons of God, but it afpeares not yet
what you [ball be. Whenwe havcadfced our part, and arc
gone off the ftagc,whcn the part that we have fuftained
(hall be taken from us and them^then they (hall appears
that they are fervants,and that thofe that arc come in to
I Ghrift are Princes.
You will fay, This were a good thing, ifitwerea
reall Kingdome, but thefeare imaginary things f
I anfwere, it is not fo, the Kingdome of Chrift is as
real] as thefe outward extcrnall Kingdomcsare, and
why fliould it be worfe efteemed , becaufe it confifts
pot in outward things •, for what is the body tuit the
•(heath, the fachell, the fhell of the fouled it is the foule
*hat is the man, the perfe&ing of the foule,is perfe&ing
of the man. Theref ore,the kingdome that is fpirituall,
muft needs be beyond that which is outward and cor-
porali,efpecial fuch a kfogdome as this^that confifls not
'n the titles of authority, but is fuch a kingdome, as the J
'ifePhilofopherfpeakesof, faith hee, Some, nature
hath made Kings , as the Eagle the king of birds , the
Lion the King of beafts 5 tbereis an excellency in Tome,
•»id ch.of Nature hath made Kings.
I fay , fuch Kings Chrift will make you 3 for when
' Mmj the
OtjtO.
J*fo.
The Cup of t Blef?mg,
5
Riches.
objetf.
Anfw.
Revel. 5.1 8
ReYel.*.9
pbjefl.
Anfw
2t
$m. 1II.\ thsKingdome of Grace comes into the heart , it puts a
Royall difpofitioninto you, it makes yonexcell othc
men, as much as Eagles exccll other birds, as much as
Lions excell other beafts, as much as Lilies exceed o-
ther flowers, fucha Kingdome you (hall have, if you
will come into Chrift, you fhall have the liberty of
Kings, the abundanccand plenty of Kings, the power
of KingSjthe vi&ory of Kings,and the glory of Kings i 1
and this is the fourth thing you (hall have by him, if
you will come in and take him.
But is this all you (hall have by him i
No, you (hall not have an empty kingdome 5 but
you (hall have riches with it 5 Chrift will make you
rich, and Riches you know is that which all the world
: feekes after. In Revel. 3. / counfefltbee, emend buy
gold tried by the fire, that thou may eft be rich : And Revel.
2. to the Church of Smyrna ; I know thy poverty, but
thou art rich. Luke 1 2 . Such are tbefe that are rich in the
world,and not rich towards God : So that there is another
kindc of Riches, the Riches that Chrift gives.
And what are thofe?
Riches are but a Metaphor, that is,you fhall have a-
bundance of good things ; for if we have much, if it be
d t ofle, it is not Riches • it we have gold, if we have lit-
tle, it is not riches . but when there is that which is
pretious, andabundance of ir, then it is (aid to be Rich-
es : I fay 3 you (hall have abundance of good things by
Chrift.
But you will fay what are thofe *
Firft , you (hall bee made rich in all graces, in faith,
in Ioyc, in patience, in temperance, in meekeneflc $thefc
are riches , thefe graces you fhall have from him , that
(hall
The Q'p of<Bkfing.
539
i Ti.a.iio
(hall make you ready to every good workc , as you Ser.III.
have it, a Tim. 2. Tou (hall be vefeSs of honour prepared
for every good voorke : It is a Metaphor taken from vel.
fels,thac as you would take any vcffell, as a Salt or a
Spoone, or a Cup, they are fit and ready for your fer-
vicc that they areapplycd to : So if you would know
what you (hall have by thefc Graces, when we tell,you
(hall have Grace 5 they fliallfafhion and fit your harts,as
vcflels are fitted for al the duties of new obedience : this
you fliall have by grace, and without thefe graces, you
arc able to doe nothing -as without the faculty of hear-
ing, without the faculty of feeing, without the faculty
of memory , you are not able to doe any of thefe , but '
with them you are able to doe therewith facility,whh-
out wearineflc.
A man that hach the faculty of feeing, feeseafily ;
the eye is not weary of feeing, nor the eare of hearing.
This benefit you (hall have ; you (hall be made rich in
thefe graces, that (hall make you ready to every good
worke, that (hall fill your lives with the fruitc of righ-
teoufnes. As when a tree is full of fap, it will foone be
filled with bloflbmes , and with fruit. So will you
when you are rich in grace* therefore the Saints are (aid
to be rich in all fpeech. Why < For they were rich in
knowledge firft, and every grace ; that is the way to
make you rich , to be rich in grace.
But is this all?
No, you (hall like wife bee rich in good workes $ as
Chrift faith, A>/Sm 5 . 5 . Without me you can doc nothing,
but by me , you flail be able to doe all things.
But you will fay , what are thefe riches worth, to bee j
rich in grace, and to be rich in good workes 1
M1T14
They
TheCHpoffBlefin&
It—
Ser.III. They arc much worth every manner of way : for
— firft,why do you prize riches 3 butbecau(e they can pro.
cure any thing that you need i If you need Wine^it yor
need Bread/if you need apparell,if you needednveni zut
houfes, riches you know will procure them of t\k
hands of thofe that havethem , when you want them: t
So thefe riches will procure at the hands of God, what
you need.
If you need counfell in difficult cafes 5 ifyou need fuc
ceffe in doubtfull bufinefle, if you need health when
you are fickc,thefe riches will fetch them in for you ; a<
they did to Hezekias when hee was ficke , Lord thou I
knorveft that I have fervid thee with a ferfefl heart.
And what then t
Therefore give me health, and hee prevailed : it will
bring you friendfhip when you need it,fr6m your ene-
mies, that can hurt you, and are ready to doe you hurr-
as/*^, you know what a feare he was in of Efau, but
when he went to God,he prevailed with him. When
you are in the j awes of death and would have life, this
will procure it at Gods hands $ as it oft did to David,
Pjal. 1 1^.3. When the flares of death had compajfed wee
about, 1 fought unto thee, and thou deliver ~edfi me. I fay,
this you (hail have by thefe riches, whatfocver you
/wantit willfctchintoyou. Forasitisfaid, fwmlyes
at the doore to doe you hurt at one time or another : So
you may fay of grace 3 of the good workes you have
done,they will do you good one time or another.-f or as
k was with Cornelius , his prayer and his good workes
<:ame into remembrance before the Lord^ when it may
bee himfelfe had forgotten them : So I fay, God will
remember all thefe : and as yee therefore reckon riches
___^_ pretious,
TbeCupoffBlefing.
precious, becaufethey will fet a man a worke , to doe
you fervice,todoe you kindneffes; and Riches can doe
no more than men candoe, andtheyare pretioushe-
caufe they fee men aworke : thefefetGod a-worke,
and they will doe as muchfor you as God candoe.
Now thefe are riches indeed, as far exceeding theo-
thers, as thehelpc and power of God, doth exceed the
heJp and power of man,becaufe they fet God a. worke,
they (hall fetch from the Lord whatfoever you have
need of.
But befides this I fay , they can doe much for you
every manner of way.
Another property of riches is> to make a man unde-
pendant, to make him ftand on his bottome ; as rich
men fay, I can live by you, and without you : So thofc
that .are rich in grace and good workes , they may fay
to the world, and tothefliopof vanity in it, as/W
faith , Tbey bAvedroffe, ibavebttterthmgs provided * % I
can live by you , and without you 5 this you (hall have
by Chrift, and there is no way to have independance
but this : but befides, this is our comfort beyond a]J,
that thefe riches will ftand you inftead in the day of
dearth. For why doe men gather treafure but for a
day of dearth , for a time of poverty , for a time of ne-
ceflity ^ for hee faith, then my treafure will ftand me in
(lead. I fay , fuch a treafure is this that you have by
Chrift, when death comes which is a time of fpending,
and not of gathering , then this treafure (hall (land by
you to fuftaine you, to comfort you, to uphold you, all
this you (hall have by thefe ricks that Chrift gives
you, and is this a fmall thing t
, Taketwo men when death comes, when the time otlj
Se
™1
kin.
2?L
Ser.III
7heCupof<Blefing.
Qb\ta.
need comes 5 rake one that is rich to the world, and an-
other that is rich to God and rich in good workes ;
now by' good workes (by the way; know that I
meane not almes deeds onely, for that is the error of
Papifts : but by good workes I meane alio, the laying
up of many f aithfull prayers, the keeping of fimplicity I
and finccrity in our lives and converfation, the keeping [
of a clcareconfciencetoGodandmcn, thefcrvingof
God with a perf e& heart, thefe are the riches I fay.
Take two men , the one rich in thefe kind of riches,
another that is rich to the world • when theft two die,
which of the two riches would you chufe i I fay this
is a thing that may win you to come into Christ^
hee will make you richly ou (hall have treafures laid up,
you foall bee rich in grace , and in all good workes.
But is this all i
No, you fliall bee rich in allkind of bleflings , in all
kinds of comforts, in all kinds of priviledges, it may be
this will winne you more. In i Cor. 3. 2$. Font is
yours, and ApoUos is yours, the world, life, death, things
prefent , and things to come, they are yours , and you are
Chrifis , and ChriH is Gods. Marke ; there is nothing
but a Catalogue , an Inventory of Ghriftian riches,
faith hee , Paul and Lstpoilos. What are thefc^ali the
gifts and learning that they have, it is for your ^kes ;
they are your fervants, they arc batmen that watch o- 1
vcr you for your falvation • all the excellent gifts that
God hath given to the fonnes of men, they are but
your riches*
But is this all?
No, the world is y ours,and all in if.
You will fay , wee find not this , for who hath
the
The Cup of !BleJ?in£.
the world ac will i Who amongft the Saints i
Though you have not , yet the mifery that you find
in the world , the want of wealth as well as the enjoy-
ing of it is yours, that is, it tends to your advantage, all
is but for you. As in the field of w heat we may fow,
all is for the wheats fake ; the foyle is for the wheat,
the Husband-man is f or the wheat,the ftalk , the care,
| the dew,the barne,thc thre(hing;al is to ferve the wheat:
fo we may fay of a Chriftian , in this world.
The world it felfe that is the field, is but for the
wheate, for Chriftians : the Husband-men , Paul and
K^iftUos and Cephas arcbut for you.
And if you objeft ; but alas wee have many bitter
ftormes and affliltions, for all you make thefe promiies
unto us.
It is very true, but all thefe are for the wheat 5 as you
know the wheat mud haveafummerandawinter, it
muft have froft and fnow, it muft have wet and dry, or
elfe it will not ripen : no more will you, you muft have
weale and woe, you muft have affii&ion as well as pro-
fperity ;bm this is lor your comfort, all is for you : the
world is yours.
Is this all?
No, life is yours, death is yours 5 that is, this life is
nothing but a fitting, a preparing, a fquaring ofyou for
a better life, for eternity.
Why i But death is terrible.
No, it is your advantage, for you (hall dyejuft
then when it is beft for you ; death {hall ferve but as a
(er vant for your advantage. That as a man would have
a tree that (hould grow, hee lops it j uft in the time and
fcafon 5 but treesthat he would havedeftroyed, he cuts
them
-A 4 L
Ser.III.
Ob\eti 4
Anfa.
Otjcffc
I Jit
7heCuj)of<Blefiing.
Objetf.
t^dnfw*
Anfw.
okjefl*
Anfw.
them at any time. All the Saitr.s have this comfort,
that death comes for their advantage ^ God cuts them
not downe, he lops them not, hce puts not in the fickle
till they bee juft ripe : for death is theirs , and left chis
(hould not be enough,he faith, things prefent> and things
to come are jours*
Men will fay ., you promife for eternity indeed, but
what doe ye for the prcfent i
Why 3 godlinefle hath the promife of theprelent
life.
Yea, but if it bee well with us for the prefent, yet
we know not what may befall us.
Things prefent therefore, and things to come, faith he,
all this is yours : and if all this will not content you ,1
will add one thing more , the Lord himfelfe is yours 5
fo that take God and looke on him in his grcatneflc, in
his mighty power 5 God that is Lord of heaven and
earth , I fay , he is yours , all that he hath is yours, all
that hee can doe is ^ouis. And therefore when hee
fpeakes to Abraham , yylbraham , faith he , / will bet
thine , if thou wilt be mine , / mil be to thee an exceeding
great reward : You fhall have God himfelfe for your
portion.
You will fay, how can God be your portion f
Yes, he himfelfe is yours, for you mufl know that
findiiig'Meaicthebert riches : Loving favour ,Pro.2i.
is better than life ± he that is rich in friends^ is better than
he thai isrkhin money , and among friends , who is Uketo
God!
It was the fpcech ofthe Heathen, when he was askd
where his trcafure. was, laid hee, Where Cyrus my
friend is, that is, I reckon my friend my chiefe trcafure.
_ , I fay
TbeCupofBlefa
I (ay God isyour friend,ashe was the friend of {Abra-
ham , (o he is the friend of alhhe Saints^ you have him
and all that heecandoe, for that wee may truly fay 3
there is no end of a Chriftians riches.
S. Paul when he confidered this, Eph. ^Aayxb y Tbis
is a glorious priviledge , that 1 jhould preach among the
Gentiles , The unfearchahle riches ^/Christ, Hce j
could finde nobottome,he knew not the meafure, the
length, thebredth, the height, of thefe riches , and un-
fearchable riches of Chrift. Vv f e give you but a little
glimpfe 5 if God open acrevifeof light to you to fee
thefe riches, yoa will bee content to doe asthe.Mer-
chant , to fell all for the Pearle , for it is worth all that
you can fell for it , I fay, if you could fee what it were,
if you could difcerne and judge of it with righteous
judgement, you would regard nothing in the world be-
fidesjbut you would then fay,l wilgoe and take Chrift,
fot there is riches indeed : and hee is a happy man of
whome God faith , as Hfc faith of that Church, J know
thy poverty, but thou art rich: So you fee you (hall have
a kingdomeby Chrift, and you (hall have rkhe$ 5
But is this all {
No : for I tell you, the Scriptures prefent them to
as under fenfible things, things that we can feelc,be-
caufe that we are lead with fenles in this life he faith, if
you will come in to Chrift He will make you a feaft 5
Efay faith, 25. 16. Inthe LMount of the Lord^Heemk
provide a Feaft ^ $f fined Wines, of fat Wines flned and pu*
rifled, of fallings full of marrow : and frequently ic is re-
peated in Scripture, that Chrift will make you a feaft,
they were fent to come totbe feaft of the King^Mat. 22 4.
His Wine was drawn, His Failings was prepared 5 that
is,
Bphcf.j,8.
6
Benefit a
feaft
\
546^
Ser. 1IJ,
Objeft.
IMupofBlefirg.
is, any thing you (hall have by Chrifl : you (hall have a
Feaft ;
What is this <
Looke what meat doth : meat is called a Feafobe-
caufe it maintaines life; and fo doth this : it breeds and
maintaines life, yea immortall life, as the food is of an
immortal] nature, it is the bread of life.
Againe, meat breeds ftrength • fothisftrengthens |
you in the inward Man, to do holy and fpirituall duties,
as the corporall meat . flrcngthens the outward man to
labour and excrcife.
Againe , a Feaft brccdes joy andchcerefulneffe; fo
doth this. As the corporall feaft cheeres the heart and
refrefhes the fpirit • fo if you would know what this
feaft is, it is that which breeds and maintains Spirituall
life, and ftrength and cheerfulncfle.
You will fay 3 what is that i
By indu&ion of particulars what is it nor- you (hall
findc what it is.
Fir ft, it is not that which continues you in a being,
for that flones have, and yet arc farre from having this
life.
Againe, It is not that which gives ypu vegetation
and motion and fenfc, for that Beafls have, and they
have not this life.
Ag , ine, It is not the cxercife of reafon , and under-
ftanding • for that reprobates and Devils may have,yet
dye the fecond death.
What is it then?
It is that which breeds and maintaines, that holy
a n d regenerate men live here,and which the Angels live
in heaven for all eternity 5 that which breeds that life,
TbeCupoffBlefinz.
r you muft know that the foule that is within us,hath
its food to feed on, is well as the body. The foule hath
its food : that is, wherefoever there is the Hidden Man>
£ where there is the New man^hz Hidden man of the hearty
P as S.Peter calls it, itmuftbcfedaswdlastheoutward
man j it muft have dinners,and fuppcrs,and break fafts-
if there bee life, there it muft have all this : otherwife,
! what is Cbri/ls faying when he faid, I have other meate
that you know not of : and what is Davids meaning when
he faith * Thy word is [meter to met than the hony or the
hony combe. If it be not the foule, the regenerate man
wichi/i, is fed with a kind of food. And what is nb±
meaning, when hee laid i Bee found it fatter than his ap-
pointed meales . that is, he would let his body fter ve : it
(hould want at leaft, rather tha- * his foule fliould be de-
prived of the ordinary meate it fhould have. In this
fenfe OHanna is faid to bee the food of Angels : why
could Manna be the food of Angels t If thele material!
and fubftantiali foules and the Angels had not fomc-
whatelfe to feed on: Manna was Angels food • Angels
have not mouthes to eat? itf anna, there tore it is not ihc
corporall Ji/awmhatisfaidtobe Angels foodh
What then?
It was Chrift that was typified by CManna> as hee
hiih) lo/w 6. lam the true Manna, the true bread thxt
came dorvtiefrom heaven : the fathers ate the iamc (piri-
vu^ll meate 5 fo k was then the fpirkuilUf/^rf that
was Angels food -, and if Angels food, then the food oi
our loules, for our louks and Angels feed alike.
You will {ay, yet clearc unto us further * hat this is.
If we come to eate Angels food, you (hail finde in
tihn 6, Seeke not for the meate that ptrificth, but for the
mt ait
_547
Ser.II/.
Iohn
lohn 6 ' y j
Suhn.^.Jj
Win
7beCupof<Blefing.
i
Property
of fpiritu
all foode
meate that endures for ever, faith Chrifi , which the fon
of man {hall give you, for him hath God the father
fealed. Marke, Seeke the meAte that endures for ever •
fo then there is anothe r feaft,another meate ; and if you
would know what it is, this is one property, it is meate
it endures- ^ cn d ure s for ever :that is, other men when they ear,
the.fweetneffe is gone as foone as they have eaten • but j
the fweetneffe of this continues : that is, what profit J
have you had from hearing the word , what com-
fort you have had from praying to Go d , from
ferving God with a perfed heart- thefe comforts con-
tinue for ever. As twenty y cares after a man may fecle
the fweetneffe o£a good Sermon, of a faithfull prayer,
of a good worke, of ferving God with a perfeft heart
and a willing minde • I fay, many yeares after hee
may find the fweetneffe. So that here the Glutton hath
his wifli; you know the Glutton wiflit that he had a
long necke, that he might be long in tafting the fweet-
neffe of his meat. I fay , here you may be long in ta-
fting the fweetneffe ofir* for the fweetneffe of the meat
continues heere*, and not the fweetneffe onely, but the
ftrength of it continues for ever. The ftrength of other
meat vanifheth in a day , as the fweetneffe is gone in a
moment, but the ftrength of this endures for ever, and
will make you live for ever- that is one property of
this mear- feek this meat,for it endures forever.
Another you (hall finde in Efi. 5 5. This meatfatis.
fieth - 3 why doe you lay outfilver and net for bread ^ and why
'doe you labour and are not fatis fed • Come buy oj meWine
andMilke, that you way btfatisfied.
Take other meat in the world, it doth not fatisfie,
I mcane, perifhing meat $ outward things they doe not
fatisfie
lfay**.*
z
Srtisficth,
The Qnp of <Bkfiing.
549
fatisfic: and therefore this is called a feaft, becaufein a( SbrJII
feaft there are all forts ofdifhes, there is variety off -
dainties, there is nothing wanting : and fo hee faitb 3 if
you come home to Chrift ; the Soule fliall have what
foever it candefire, remiflion of finncs , reconciliation
I with God, joy,peacc, freedomefrom the fecond death,
j provifion, all things.
In a word, as in a banquet, in a great Feaft, there i
all forts of things 5 you have fweet odours, you have
mufique, and all variety of diflies, all forts of wine : fo
faith he , if you will come home to Chrift , you dial 1
have all things that your heart can wifh or defire.
Now there is nothing in the world that can give fa-
tisfa&ion to thefoule, you fliall never have all things
elfe ; but as Chrift faith, If you drinke of other xvjer, you
jl)4llthirjlagaint ?"• this is that which fatisfieth, becaufe
all other things are but particular.
Health , you know , will ferve but againft fickneffe.
Wealth and Profit will ferve but againft pover-
ty. Credit and Honour will but ferve againft Dif-
grace.
The foule is now of a greater latitude 5 it is onely
God, utiiverfall good, that can make a great Fcaft to
fatisfie it, hee onely can fill all the corners of the foul";
none can make a fcaft to fatisfie the foule but onely the
Lord, becaufe hee istheuniverfallgood, heefilsthc
foule every way.
Other things doe but weary , they fatisfic hon
when a man hath all he can have, fomethir.g more hee
would have, though he know not what, li^y, there is
nothing can fatisfie but the Lord onely, it is hee that J
makes the Fcaft 5 and thence is that fpeech, Why dec you j
N n lay
11-
Ser.HI.
IbeCupofBlefing..
3 .
Itisconti-
mull.
lay forth money , and not for bread ? Why doe you labour
without being fat is fied?
But yet there is one propertic more by which yon
(hall know what this feaft is : it is a continuall Feaft :
that is , i: is not onely a feaft : but as Ifaid before, there
is a continuall tra<5i , a continuall ftrcame of comfort
without interruption or intermiffion • \^i goodconfei-
erne is a continuall feafi : that which is faid of a good
confciencc , may be faid of this Feaft that Chrift will
makeyou. Otherfeaftsbe not continuall}, thefweet-
nefle of one bit is gone , before another comes $ and
when you eate well and are fatisfied, youdefireno
more, you are glutted with it, and there is an end :
,but it is not fo herewith this meatejn this Feaft, be-
caufe here both the appetite and the meat continue $
therefore I fay it is a continuall feaft , becaufe both the
appetite and the feaft continue , they laft and endure r
I the ftomack and the feaft, thedefireand thcobjed^
I that is , your drinking (hall not take away your thirft ,
and your thirft againe fliall not want drinke : and that
J is the meaning of that, Ephef.^iS. faith hce, Be not
j filed with Wine , wherein is excejfe , but be filled with the
Spirit. Markc , the meaning of that is this , faith hce,
if you taiftc Wine and the fweetneffe of if, in time you
are fubjeft to excefie ; when you drinke a little your
thirft is gone , goe further and there is execfle.
But now come to fpirituall things, y our defire con-
tinues 5 (till there is thirft, and ftill there is drinke- you
(hall ftill have a ftrong appetite 5 and you fliall ftill have
meat, one takes not away another, there is a continuall
feaft, and therefore be not filled with wine wherein is
exceffe : that is ,the pleafuis of it is foonegone • but bee
filled
The Cup of Blefiing.
filled with the Spirit that fhall refrefh you, m6re than
any cups of Sack, than any flagons of Wine, I fay 3 th;s
comfort you (hall have , that this feaft (hall continue
with you.
When fickneffe comes , what will other things doe
us good * Take all the comforts in the world , they
j admit interruption. If a man live in aboundance of all
things, yet fnmanyj cafes there sre many troubles,
wherein wee (hall have no comfort from thefe, but
this feaft (hall continue with you , it (hall lye downe
with you • it (hall goe with you to your ficke beds, and
there a good confeience will bee a continuall feaft ; it
will goe to prifon with you, and there it will refrefh
you 5 it wil paffe with you through ill and good report,
and there it will comfort you - y it leaves you not in
death, but there and in all changes of this life, it (hall
be with you to refrefh you , and toxheere your fpirits
more than any Cordiall : this you (hall have by Chrift
if you will take him, fuch a feaft hee will make you.
But you will fay, wee finde no fuch thing, wee
finde do fuch fwectnefle in Chrift.
It is becaufe you are not hungry. Come and tell
fuch an oneasF4«/was 5 of fuch a banquet ; oh how
acceptable would it be ! Come and tell a dying man
that hath felt the bitterneffe of (inne , the fiercenetfc of
Gods wrath , fuch a man would come as an hungry
I man to it, tofuchamanitwouldbemeaieanddrinke
indeed 5 and fo it would be to you if you were hungry.
Where there is a great dole made , the poore come,
thofe that are hungry come : fo the poore receive the
Gofpeljthole that are hungry wil come,and to thofe it is
afeaft. And thereforeas Chrift concludeshis Sermon,
N n 2 when
A 5 —
SerJU.
Anfv.
Ihe Cup if Hikping.
7
Benefit,
apparell.
2L
Ser. III.I when hce had ipoken of things belonging to theSpiric, I
things bclongingtoetcrnall life,(aiih he there, He that
bath an eare to heart 3 let him heare : as if hee ihould fay,
We propoundtoyguthefe things, but it there be not a
heart within , if therebce not an eare to heare , all our
labour is loft : Sol (ay , except you have that taft, that
you tafk how bountiful! the Lord is , snd what a feaft
thrift hath prepared for you -> all our labour is to no
purpofc.
But is this all wee (hall have by Chrift?
Sure here is much ; you fhall have aKirgdome,
you (hall have riches , you fhall have a'feaft, 1 will adde
but one.
You fhall have gorgeous apparel! ; a tiding that wee
prize to be fomewhar, out of the weakrtfle of our flefh
lb trifling is that : yet becaufe we prizeit, itpleafeth
God to, let forth the glorious condition wee have by
Chrift undct this notion. In the fecond of the Reve
laUon, I willchathjou with white raiwent ; and Rev, 3/2,
To him thatovercommttb wilt I give the morning-jlarre:
Buy of me white garments to cover jour nakedneffe : So I
fay, if you will come in to Cbrift,you fhall have gorge-
ous apparell $ now every man naturally feekes fome
excellency in one kind or other.
Now what is fo excellent as this? To have the
imape of God renewed in us : that excells others, as the
beauty of the morning- ftarr excells others, This you
(hall have by Chrift , you (hall have your foules cloa-
thed with beauty, you fliall have them adorned with
Rubksand Saphires, that is . with all the (hining gra-
ces of the Spirit 5 yoaflia!lce/uftified,thatis, you
fhall be wafted 3 you fhall be fan&ified, lb fhall all the
Saints
The Cup of Blefiing.
Saints bee clad, fofhall ail the Saints be cloathed that
will come home to thrift*
But you will fay , tell us in plainer tearmes what
this cloathing is.
This white array, partly is a figoe of the dignity
which you have by Chrift ; as Kings in ancient time
were wont to be cloathed wirh white apparcll on fo-
kmne times , which was a fignethat they were Kings.
Againe, as TtttuttUn reports ; Servants were wont
to weare white array whenthey were fee at liberty , in
token of manu-miffion • fo it is a token of the fteedome
you have by Chrift.
Againe 5 Chriftians 3 as TtrtuUian reports, were wont
to weare white array all Eafterweeke, in token of the
fincerity that Paul bids us keep the PafTeovcr with. So
when he faith 3 you (hall be cloathed with white array 5
the meaning is,you (hall have the dignity of Kings, the
freedomeof fervants that are fet at liberty $ youfhall
have fincerity given you ; you (hall have in a word
whatfoever may adorne the foule. I will not hold you
long.
. This cloathing ofthe foule ftands in two things.
InIufttfication$
And San&ification.
There is a cloathing of Iuftification, that you fliall
have,if you come in to Chrift.
Firft, we are faid to put on the Lord Iefus , that is,
you (hall come cloathed with him % and when you
come cloathed with Chrift, come and welcome 5 as
you know Ueob got thebleffingwhenheecameinhi$
brothers cloaths. In Revelation 12. 1. there is mention
of a woman cloathed with the Sunnc : what is that?
Nn3 ev^y
SerJU.
1 Cof.j.
TheCupof ( Blefin&
jf4
Ser.III.J every man by nature is vile and bafe and miferablc .
but when hee is cloathed with Chrift , hee is like one
cloathed with the Sunne.
Now you know the Sun is a mod glorious crea-
ture • of all the creatures that God hath made, that
when hee would chufe a creature, that was the moft
glorious that our eyes have fcene , he pitcheth on that •,
and luch are wee when wee are cloathed with Chrift.
that is, Godlookesonus, as on men that are as glo-
rious as the Sun in his brightnefle 5 and this you (hall
have by Chrift,
But is this all?
No : though it were all,it were much 5 becaufe by
this wee may bee admitted tothe prefence ofthe Lord:
without it you cannot. But this is not all 5 you fliall
be cloathed like wife with the graces of Sandifkation-
that is, ^ when you come to Chris t, that (hall bee
verified f which David faith oi Saul • ohyo*daugb-
ters ef lerufakm tveepctox Saul 5 he cloathed you with
Scarlet, and hung ornaments of gold onyourappa-
rell: I fay , Christ cloathsthe foule with Scarlet,
PfitL 45.13 . Tbe foule goethclmbed in imbroidercd gold,
in garments of needle- mrke 5 that is , when the Lord j
comes to a foule, hee comes as a King of glory ; o. J
ther Kings bring their glory with them , and when
they goethcy take it with them ; but when Christ
comes to the foule, hee makes it a glorious houfe for
himfclfe to dwell there : the raateriall Temple that was
fo ftately and fo glorious 5 the Temple of the Iewes,
you know it was but a type ofthe Temple of the Holy
Ghoft ; that is , ofthe foule of a Chriftian - 9 for indeed,
thofe are the Temples wherein the Lord delights to
dwell*.
The Qup of fflefing.
555
dwell ; it is certaine, thzt Salomon in all his royalty was Ser.iii,
not cloathed like one of tbefe : for (hall Christs
power bee leflc in grace than it was in nature * Hee that
.cloathes the LiUies^ jhall hee not cloath his fervants with
beaut j f and confider this , that this is not a (mall mat-
ter to bee thus cloathed.
The great Go d of Heaven and Earth , and not
Goo oncly , but holy and wife Men that are able to
fee through thefe trappings, regard not what cloathing
the body hath, but they lookc how mens foules goe
apparelled. I fay , C h r i $t will thus apparell the
foules of all thofe that come into Him : that as ^Aaron
had all variety of prctious Pearles , of gorgeous appa-
rell • fuch Priefts will Christ make everyone to
G o d his Father : and therefore if you will come in
to C h r i s r ; this wee can promife , you {hall put on
the Lordlefus 5 you (hall put on the Sun.
Againe , you (hall bee cloathed with Diamonds,
that is , with all the (hining graces of the Spirit.
And now what will you doe when you come to a
rich Wardrobe , for fuch is C h r i s t to us , there
you may fute your felves from top to toe.
You reckon it undecent , foramantowearefome
jpart of his apparell rich and precious, when other
parts are bafe, and old, and ragged : why, doe you
not doe this with your foules? why doeyoufuffcr
your foules to goe ragged as it were , tobecfoune-
qually, lo unreverently clad? It may bee thou haft
the grace of bounty , but not of chaftity 5 it may bee
thou haft the grace of governing thy hands , but not of
governing thy tongue 5 it may bee thou haft the grace
to fpeak well, but not to pray fervently : there is
fome 1 I
55*
Ser.HI.
IkeCupofBlefing.
fome unevennefle in the cloathing of thy foule.
W hat wile thou doe then i
Goe toCHRisr; there is change of raiment:
that is, there is garments of alftbrts to cover thy na- j
kednefie and to adorne thy foule ; all thefe things you |
(hall have by C h r i. $ t ; you (hall have a kingdome,
you (hall have riches , you (hall have a feaft, you (hall
bee cloathed with white array.
So you have ftene now, the (econd confe&ary that
rifeth from thisDo&rine, wherein wee are exhorted
to take Christ, to invite us to it : wqe have (hew.
ed you your mifery out of him, thehappineffeyou
(hall have by him.
Now there remaines no more, but that you bee
content to come in and take him and ferve him for the
future 5 fo you may have him : therefore what fliould
hinder y^u , why doe you not come in and take
Christ?
Onely you muft know this , that you muft take
him for your Matter, foas^to ferve no other Mafter^
you muft take him for your husband, fo as to bee di-
vorced from all other lovers: for this know, that
C h r i s t and good fellow(hip,that C h r i s t and
fornication,C h r i s t and fwearing 3 C h r i s t and
ambition, Chris t and ferving your (elves and the
times will not (land together, you muft bee divorced
from all thefe : if you will have Christ you muft
take him as a Husband, to be to him a love, to love
him , to have your wills fubjed to his will, you muft
take him for better,for worfe • you muft take him with
all variety of conditions, denying your felves and take-
ing up your croffe and following him 5 if you takehim
thus
7be Qip of!BleJ?ing t
&
thus you fhall have him, and when you (hall have him,
you (hall have all things with him.
As C h r i s t faith to his Father, wee are we y thou
in mee , and I in thee • and then all mine are thine, and
thine are mine. So wee may fay , every one that rakes
C h u s t 3 is made one with him 5 all C h r i s t $
is yours, and yours is his 5 that is,hee takes your names,
hee takes your debts, and you beare his name, and have
intereft in all that is his -, what hee hath by nature , you
have by grace ; and when you have him once , then
you may bee bold to come and take thefe Elements of
Bread and Wine : but if you have not him , then know
that you are but intruders upon the Lor d s Table-for
his Table is provided for his friends, and if his enemies
and Grangers come in, and intrude on ir, hee will not
take it at your hands 3 but command you to bee bound
hand and foot and to bee caft out : I fay, consider there-
fore, theoffersof Ch r i s t are large 5 youthatare
to receive the Sacrament at this time, or at any other
time, I fay, confident ^ if you have Christ him.
felfc,then you may boldly come • if you have not the
Lord you have nothing to doe with thefe. And
know,if it wasfucha fearcfull thing to touch the Arke,
which was but a type of *C h r i s t , and had but a
legal holinefie in it,tha-.: God ftruck yzziah with death,
becaufehee was fo bold as to doe it. If it were fo dan-
gerous a thing to meddle with common fire, as wee
fee in Nadab and i^fbibu, that was but a type of this •
what will it bee , whsn wee (hall dare to take the body
of the L o r e> I b s u s , not being worthily prepa-
red f Hee is the fubftaflce , there is the holinefie of ,
which that was but a type; therefore take heed of med-
O o
Skr.
mg
5$L
ISilR. HI
IbeQtpopBlefing,
ling with them, except you have taken him indeed ,
except you have changed your hearts 3 except you bee
New CrMfwtf, except you have the ZtWhim-
fclfe^youmay not meddle with the
Bread and Wine, the Sacrament
of his body and bloud$
and fo I end.
Ff NJ S
*if* T v % *& *& *£* *& *&
$$ m %# m £& &fo
*&& *sJ& &i» *&^ *%& «&*
<j^gt> cr^t. ^v *^* ^t* *wfc o^*«
$$k g& «i «$? Aft $& g&
«3& £ttk $& && «&£» *raS sb»
/WfcflrrgjWt/WtW./M** r?3bti«i /f^SCSi /»avj\
<T$V #^ -T** #£* «?vv <r** c?^t»
r^v *yv <?v^ *£* ^v* ***
THE TABLE.
A
Ability i
ME N excufe their finne
from want of Ability,
Fart ,,
Pag. 205
sAbUitj of Ch'rifl to Ci»6ii& us,
a, 307
Conscience corrupt in the office of
ssftfcujing, ty 52
asfElions.
Corruption in our eAEiions, 1 ,68
AElions of carnall men, I, 141
Attions of natural! men defective
in two things, I, 146
Intention of ^#'<?» in zeale, 1,
264
ABivenefie.
ABiveneJfe of confcience corrup-
ted.
h5*
%Adam.
God juftin requiring of us accor-
ding to that he gave to Adam,
Ada ms fin charged on us, 36
Two conditions o?Adam,i,i 13
Our condition in Chrift better
than it was in Adam, 2^412
See Home,
AffeBions.
AffeBions corrupted >. 1*^9
AffeBions mull be wrought upon
in the performance of duties,
Godefaemes us according to our
AffeBions, I>^3
What (houid dtzw -out „ AffeBi-
ons to God 3 1,246
Zeale a ftirring up of the AffeBi-
ons, i) 2( ^4
Want of AffeBions to (/^argues
want of zeale, 1, 268
Worke of the Spirit upon the
AffeBions , Z } i9i
ssfffliBions.
Forgiveneffe of finnes takes the
fhngout otnAjfliBions, z f 44 1
Altered.
Nature cannot be Altered, 2, 365
Cuilome hardly altered, 2, 3 86
Alike.
All fins not Alike, V ? 5 5
qAU.
Carnall men do many duties, out
not^//, 1,14^
O O 2 Anaer
The Table.
Anger,
Difference betwene hatred and
An<rcr 9 1,268
Zeale for the Church acceptable
to God , when hee is Angrie
with it, 1,271
Apparell.
zApparell one benefit by drift,
?>5S 2
What that Apparell is, 3 , 5 5 3
How to makeuie of this <ts4pfa-
rell y 1,^6
Apprehenfion.
The Apprehenfion makes happy or
Affurance en created by humilia-
tion^ i> 7 9
Authority,
To preach with Authority, wkat,
2,415?
B
Baptifme.
BAptifme tends to fan&iflca-
tion, 2,300
Bcleever^ Beleeving*
Difference betweene temporary
and true Beleevers^ 2,520
Beleeving difficult, 3 , 4 8p
Blindnejfe.
Blindnejfe of mans under (landing
Why mans underikndiog is
ForgivenefTe of fin aufech Bold-
*#> 1,441
Bondage.
Spirit of Bondage, anhelpagamit
finrull excufes^ ' 1,100
Spirit of .Bondage how it workes,
1, 101
Blinde.
Ibid.
^Boldneffe.
Exceffe of Boldnejfe \\ow preven.
ted.
I', 270
Borne.
Thofe that are faved by the fecond
Adamite Borne of hint, 2,297
Burthen.
Sinne in what relpefl: a Burthen,
2,443
Bufinejfe.
Too much Bufinejfe a great impe-
diment, I, ipi
C
Caufes.
GOd workes by fecond C**-
>', 1,244
Change,
How to know we we Changed,
2 >374
To give God the praife of our
C^nge* 2,403
What keepes men from Chrifi,
1,10,2,302
What makes us prize Chrift, I ,
7j
End of our ingrafting into C^W/?,
2,ipp
San6tirlcation by the bloud of
Chri/ly 2 ,3Co
How to take Chrift, 2, 345
What mould move us to love
Chrifi,
1
The Table.
Chrifr,
413
Before we are new Creatures, we
areinC^w?, 2,424
To be in Chrifi, what, 2, 426
Priviledges of being in Chrift, 2
428
See Tightens.
Church.
Pillars of the Church, I, 26*5
Want of zeale for the Church, 1 ,
270
Danger of wronging the Churchy
1,271
Directions whatwemuftdofor
the Church, M7 2
Circumstance*
Confideration of fircumftanees
helpe Humiliation, 1,25
Circumstances aggravating finne,
OvilL
Difference betweene prophane
and Civi/i men, l > ll 7
Clearenejfe.
Ctearenejfe of confidence corrup-
ted, 1,51
Cloud.
Sin like a ftormy £YW, 1,254
CoUnefte.
Co/dnejfe provokes God as much
as fin, ij 2 $3
Comb ate.
Combate to be expected of Cfari-
ftians, 2, 3 97
Difference of the Combat in Chri-
ftians and others, a,3^8
Comfort.
Comfort the end of the Scriptures,
1,2
San6tificationforour Comfort, 2,
304
Comfort from the change of Na.
ture, 2,384
The end of Chriits comming, 1 ,
18,209
Compel/.
The Spirit Compels men to come J
in, 2, 288
Communion.
Communion of Saints fets the
truth at liberty, 1,1 do
Communication.
Communication of the body and
bloud of Chrift in the Sacra-
ment, 3>474
See Truth.
Condemnation.
Imprifoning Truth, brings great
Condemnation, 1 , 1 2 5
God juft in the Condemnation of
men, 1,215
Conflict;.
£onftcl in carnall men, 1, 14I
Conflict in wicked men failing in
foure things, 1**48
Content.
He thattruftsinGod, is Content
with him only, I> 2 3P
Conscience.
Conscience corrupted by nature,
Qj Wherein
\
The Tabic.
I
Wherein Conference is corrupted,
>, 51,52
Signe of a good Conference, 1^3
Conference in naturall men may
doe many things, 1 , 1 40
Conference good in two relpe&s,
144
Contrary, Contrariety.
Contrariety of the will to God, 1
46
^Nature workes out what is Con-
trary toit, 2 >375
Conversation]
Converfation.the change in it; 2,
374
Confiant.
Hatred Confiant, 1,268
What is naturall, is confiant, 2,
33<5
Confiant.
Confiant feaft by Quill, $48,5 jo
Conviction.
Convictions of unbeliefe, 1,236
Conviction wrought by the Spirit,
Corrupt.
We mart have leffe in us than na-
ture Corrupt, 2*357
See Nature*
Covenant,
Covenant fealed in the Sacrament
2,391
Covenant on Gods part, 3,485
Covewant on our part. 3 ,49 3
Creature.
Creature cannot doe good or
evilly 1,243
^447
Creature, how to be ufed, 2,*4p
See God.
Cuftome.
Cufiome in finne fupprefferh the
Truth, 1, i8p,2o2,2o8
Cufieme, the advantages ic hath
againftus, 2,385
D
Damned.
HE that beleevethnot (hallbe^
"Damned^
Bay
Sabbath Gods Day, 1,237
Debt.
Our Z>^£ payed by Chrift, 3 ,5 25
Not tabe difcouraged for 'Defects
Delay.
Deldy when God cals dangerous,
i>i8
Commmg to God not to be De-
layed, 1,366
Not to Delay when Chrift cals,
2,414
• Delight.
Delight corrupted, x , 6* 1
DenialL
D*Hia/l of God in finne, 1 ,84
Denial^ one excufe of fin, 1,2 1 1
Death.
Why God puniiheth finne with
eternall2><f^, ^172
Chrifts Death (hewed forth in the
Sacrament, 3A76
Death of Chrift, how made void,
3>4°9
Out
The Table.
Out of Chrift wee. arelubje&to
Death, 5, 546
Beathhovt it is ours, 3, 547
<Defpifed.
God Defpifed in the commiffion
of finnc, 1,85
DeftruEiien.
Hatred feekes the c Deftrutlion of
a thing, * 9 *69
Iealoufie of god, brings < Deftrn-
ttion, I, 2 78
Wefires.
Be fires from corrupt nature no-
thing, 2, $6?
TH/grace.
D if grace of good men from the
world,
<Difeafe.
Sinne the Difeafe of the foule, 2,
443
Difference.
'Difference betweene men, made
byGW, 2,408
Difficulty.
'Difficulty in duties jliould not
difcourage us, 1*383
c Btfconragements.
'Discouragements hinder from re-
ligion, a, 3QQ
Bifobedience*
'Bifobedience of mans will, 1 , 47
Bifobedience in fmall things great
4*
"Difibedience againft God in the
leaftfinne, 1, 2 do
'Difpofition.
Bifpofition in man double^ 1 ,74
Bivinity,
See Per/wade.
Bogges.
Bogges to be kept out of Chrifts
flock, 1,276
Boubting,
Reafons againft Boubting of for-
giveneffe, Z>*fi9
Buty.
Performance of But] double, 1,
?33
E
THe mercy of Chrift when he
wason<5V*r^, 3>49l
EffeB.
2,3 87 j To fee finne in the Effe&s of it,
1,255
Eleclion. See Reprobation.
Enemy.
Enemies of the Faith , what to
learneofthem, # *>*74
Emvhj*
Enmity of the und er ftanding, I ,
Moft men Envie the New Crea-
ture, 2,405
End.
End of God, by whom it is crof-
fed, 1,134.
EviB. See good.
Ever.
Salvation and damnation conti-
nue for Ever, 2,4^0
Spirituall food endureth for E-
ver, 3>54 8
Oo 7 8xfe-
The Table.
Experience,
experience (hewes God to be the
Author of grace, 2,427
Experience of Chrift helpes to
unite ustohim 3 2 >434
Excellency.
Grace preferred before all other
Excellencies, 2, 3 1 2
Grace the proper Excellency of a
man, 2,314
Knowledge of Chrifts Excellen-
cy unites us to him, 2,433
Exigent.
Triall of truft in GW, is in an
Exigent, 1,240
Expend.
Gods Wrath in time is Expended,
^253
j Excufe.
IConfcience corrupt in the office
ofExcufing, 1,53
Excufes of iin a I ,P3 ,203
Meanes to arme us againtt thefe
Excufes, 1, 100
Eye.
The New Creature lookes on
things with a new Eye , 2, 3 id
Eye doable and fingle, 2, 393
F
Faculties-
Faculties in man corrupted, 1 ,
40
F**7A.
£*&& to be contended for, 1 ,2 74
Frfii&fan&ined,
,230
2, 300
Faith workes on the promifes,
2,304
Faith encrealed by the Sacra-
WSfei • • n 3 '^7
Tranlubitantiation agamu taith
Fafi.
Fafi, no arbitrary duty, 1
Fafi defined,
Falling away.
Falling away, why not to be fea*
red, 2,381
Fault.
Men exculefinne by lighting the
Fault, i,2ii
Feafe.
Feare corrupted, 1 , 62
Feare to be placed on God onely,
1,239
Gods jealoufie fhould make us
Feare, 1,279
Feare doubled 1, 2 80
The Word to bee heard with
Feare, 2, 416
Gods children freed from Feare,
*>445
Feare put for the worflhip of God,
Feare or a flitting nature^ 3 , 49 6
Out of Chrift we are fubjeft to
the Feare of death, 3,5 1 2,? 1 4
Feasl. '
Spirituall things rcfembled to a
Feaft, why, 2,463
F^y?,promifed by Chrift, 3,545
Feeding.
Neceflity of daily Feeding on
Chrift, 2,43d
Fit
The Table.
Fit.
What Fits usfor mercy j 3 , 4P I
Firfl fruits.
Two tilings in Firfi-ftuits, 2,397
Spirituall things wee have in the
Firp-ftuits, 2, 464
Fire.
Fire from Heaven to be cheriftied,
To eat Chrifts Fltfi, what,2 ,43 5
Food.
Propmies of fpiiitual/W, 3,548
Forget.
Memory corrupt in that wee
ought to Forget 3 1,50
Men choake the truth when they
labour to Forget it, 1^ 1 8 8
Forgivenefic.
Forgivenetfe of fins Jiow it makes
blefled, ' 2,440
Confirmation in the affurance of
Forgiveness 3 , 4 8 8
Formality.
Formality argues want of zeale,
1,267
Free.
The worice of the Spirit Free y
Fruit.
Hypocrites bring not forth Fruit,
2 >397
Wearineffe in the Fruit of iinne,
3>53 x
Fulnejfe.
\ Fufoejfe referved for Heaven, 2,
j ¥$
Future.
Helpes to minde Future things,
2,465
G
Gifts.
C^Ommon Gifts in naturall (
J men, i 3 140
Giving.
Giving, what, 2 >4*7
glory.
Tranfubftantiation againft Gods
Glory, 3>48o
Glory appeared in Chrifts humili-
ation, ?6.
Glory pne benefit by Chrift,3,5 3 7
God.
The law of mans jugdement ma-
nifefted by god, 2, 1 66, 1 67
None can doe good andevillbut
God, 1,242
If the creature could doe it , it
were God, ** 2 43
In all things to looke to God,
1, 24P
Every fihne fets up another God?
1,260
Converfion of the heart proper to
God, 2, 403
New Creature theworkeofGW,
2,407
The praife of all good to be given
to God, 2,418
God, how hee is made ours, 2 a
442
Sinne drives the Saints neerer to
God, 2,455
See portion.
Good
The Table.
Cjood.
Men excuie the ill in them by the
Good, l}9?
Good things in ill men doe them
no Good, i, 1^2 i
God onely doth evill and Good, '
Thole that are Chrifts, all workes
for their Goody 2, 454
Go/pell.
G off ell fhewes mans nature to be
corrupted, 1 „ 1
Sinnes againft the </<$*// /the
greatnefleofthem, tl) ji
Sinne excufed by living under the
9*fpeU, 1>96 \
Goffdl tends to ian&ification, 2 ,
T i -3°°!
Judgement of the GojptU, 2,318
Gofpell, what, 3^85
£*#*//, two parts of it, 3,488
Grace.
Grace defired by carnall men 2 ,
306
Chriftians rich in Grace, 3,53^
Cjreatnefte.
We (hould labour to fee God in
his Great** ft, I, 246"
guilt.
Sinneaburthenasit brings under
Wearmefle in the Guilt of finne, '
H. 3 '» I
Habite.
WEarineffe in the Habit e
of finne, 3,532
Hapfjttejfc,
Hapfweffe, a motive to come to
Chnft, 2
Mans Htppiuefcby Chrifl^^
Happwejfe, what, 2; 4?Q
Hardnejfe.
Hardaejfe ofh&xt m finning, 1,
2r
Hatred.
Hatred, the properties of it, 1 * T
#*^ of God, i/L
H*/r*</ of the truth, 1 J 2 *
H»/r^ and anger differenced, /
Healeth.
WJiere God forgiveth he Hea-
Health. "'\
Grace the Health of the foule, 2
Supervenient fity, needful! in
two things, 2 ^
I Heart.
\ The £W; muft be new framed,
O ur Hearts (hold melt at Chlffts
Out of Chrilt we are fubjeft to
Hell, 3, J 14
Aggravations of the-mifery f
riid.
The iiate of Gods children Hid,
2 ' 5 "73 /
Honour I
The Table.
Honour.
San&ification ftands with Gods
Honour.
*,V%
Houfe.
What kindeof Houfo God is, 2,
446
Humbled. Humiliation*
Humiliation mud goe before Iu-
ftification, 1 j 6
Ifraehtes , how God Humbled
them, 1,7
Humiliation ,tw.o things in it,i,8
Humiliation to bee laboured for,
1,17
Triall of true Humiliation y 1,20
Helpes to Humiliation, 1 y 2 4
Good men lhould dcfire Humilia-
tion^ 1,27
Humiliation a remedy againrt
Gods wrath, 1,258
Hundred-fold.
Hundred-fold with perfection,
2,46*?
Hunger,
Hnnger out of drift, 2,462
I
fealoufit.
ISaloufie of God provoked by
wantofzeale, *> 277
Idolatry .
Idolatry to attribute that to the
Creature, that belongs to God,
2,246
fdolttry, a fin of Ifrael, 1,273
Impediment,
fmpedimentj not removed, fup-
prefle the Truth, I,15>Q
Impediments of two forts, 2 ,4 1 o
fmpojfible.
That which God requires of
Chriftians not Impoffible, 2 ,4. 1 3
Tranfubitantiation ado&rine /?»-
/>#£/*, M7p
Imprifon. See 7Vw&.
Inclination . ( 2 , 2 9 j
fnclinati$n wrought by the (pint,
inclination changed, 2, 334
Inclination changed^ how to bee
knowne, 2,334
Independent.
Independent riches make men in-
dependent, 2, 460
fnconfideration.
Inconjideration keeps men in their
oldeftate, 1,221
fnfirmity.
Men excufe finne from their fn»
firmitj, 1,213
incredulity. .
Incredulity of mans undeman-
ding,. 1,42
Inftigate,
Confcience corrupted cannot fn-
Jtigate to good, 1,51
Inlightned*
Carnall men may be Inlightned,
1,14°
fnconfiancy.
Inconstancy of mans will, 1 , 47
Jnftrument.
Minifters and ordinances fnftru-
ments, 2, 4 1 5
Infenfible.
Ill figne to be Infenfible ol 'Gods
wrath :
The Table.
wrath, I> 2 5 2
Jnexcufable,
So much revealed as makes man
Jnexcufable, 1,201
?oy.
Joj mort lfieth Jults, i , 1 6*
J/raelites. See Humbled*
futile.
fobile, a refemblance of liberty in
the Gofpell,
i>*7
Jufiifie. Juftification,
Why we are Juftified by another s
righteoumefle, 1 , 3
Jofttfication and fan&i&ation in-
leparable, 2 > 2 **5
Joflification , how it admits de-
grees, 2,431
The clothing of the foulein///-
ftification, .3>5 5 2
See Humiliation & San&ification
fudge.
How to lodge of tilings, 1 , 2 j 1
lodgement.
Sinne in time brings forth Judge-
ment, i 3 2 5 2
Execution of lodgement com-
mended, Ij 2 7j
Juftice.
What makes men acknowledge
Gods f office, 1, 1 2
Joftke of God, on whom it ap-
pearesmoft, 1,135
Want ofJoftice, a caufe of Judge-
K X ' 27?
Kinde.
Ature common to the whole
Kinde, 2, 365
7»f#r
N
Kingdome.
Kingdome we have by drift, 3,
Knowledge.
Knowledge an aggravation of fin,
1,86
Knowledge in natural! men with-
out relliib, I>l43
Knowledge iinned againft, impri-
foneth Truth, 1,180
A fin of KnowledgeSet, i, 1 8 1
Sinne excufedforwantofif/w*-
Mge % I,20j
It is a fin not to increafe Know-
ledge, 1,182
Men might have more Knowledge
1,204
Knowledge of our eftate at the ft-ft
conrerlion, 2, 3 24
What kinde of knowledge nukes
New Creatures, 2, 34$
JL
Zur.
THe Z*» (hewes mans nature
to be corrupted, 1,32
Z*»,how to be underftood, 1,53
Law y the leaft breach ofitpuni-
Qicd, 1,34
Law 9 compared to ^Egyptian
Task-mailers, 1,35
Law againft which men &i is ex-
ac~t, i 1,252
Law of GW approved by naturall
men, 2,371
See Sch*ole»m*fter.
Lsiaven.
Sinne likened to Leaven. 2,390
Liberty
The Table.
Liberty.
Benefits of fetting the Truth at
Liberty , ^^57
Meanes to let Truth at Liberty,
Libert? by Chrift, 3,534
■Liberty, what, Ibid.
See Jubile.
Life:
Life promifed to the taking of
Chrift, h5 i 9
Life fpirituall, the excellency of
k > 5,521
Exhortation to partake of this
pff, ^ 3,$**
X^howitis a Chriftians,3,524
Light,
light imprifbned foure wayes, 1 ,
l2 3
Aggravations^ of finnes againii
Light, * i,i34
Naturall men defective in Light,
1,141
The burden of Chrift in bearing
growes Light, 2,401
Long-fuffering.
We (hould give God the glory of
his Long-fuffering, 1^218
Lord.
Zeale for the Lord, 1 , 2-^4
Sacrifice offered to the Lord,i, 356
Love.
Love mortifieth lulls, 1 , 1 6
Men fin out of Love to evill, 1 ,
150
Love of Chrift, thegreafcneffeof
it, 2,505
Love cannot be counterfeit, 3,3 61
3>497
Perfwafion of Chrift s Love units
to him 2*433
To ferve Chrift in Love a pare of
the Covenant, 3*494
Z^conftant, ZA9&
Lusts*
Lufls detained, keep men in their
old ftate, 1,221
Lufts , why God fuffers them in
his children, 2,310
Excellency of the New Creature
above Lufts, 2,312
Old Lusls mull: be mortified, 2 ,
354
M
LMannah.
MAmab , how it is Angels
food,* 2,4^
Mamfeft.
The law of Mans judgement Ma-
mfeft foure wayes, 1,167
MarJ^
Mark, of Chrift, what, 3,5:18
Meanes.
Meanes enjoyed aggravate finne,
i, pa
Sin excufed from want of Means,
I,2IO
Difference of feare in refpe& of
Meanes, 1, 280
Meanes of grace tend tp San&ifi-
cation, 2,300
Meaning.
Sinne excufed from good Mean-
ing> l,?3
Mediator
The Table-
Mediator.
Why God hath appointed us
fuch a Mediator as Chrilt ,t>i 72
Memory,
Memory i the corruption of it in
two things I,4P
Mercy.
Mercy of God , the greatneffe
of it, 3,491
Mercy 9 to whom it is (Viewed^
Metaphor.
Metaphors ufed in the Sacra-,
ments of the old Law, 3, 478
Lfyfrniftery,
Mtnifkery to be advanced, 1, 27 j
Mifery.
Our ifcrVtr? out of (Thrift, 2,432
Eorgivenefie offinnes takes away
the cauie of Mif&y, 2*441
See ssfpprehenftQn.
Morall vermes*
Morall vertues nothing without
change of Nature, 2 \ 3 6$
N
2£*ked.
OVt ofChniiweareiV^,
2,4s 7
I To be linked, what, 2,460
Nature.
Mans Nature rul of ungodiineiTe,
All in mans Nature corrupt, 1,38
Radnefle of T^ature aggravates
finne.
i>94
Men by 2{ature 7 how farre they
nuygo, 1, i:p
Hjw farre men by Nature fall
ftort, 1, M*
God made manifeft by the light
of Nature, I >1^7
Sinne excuied from corruption of
Nature, 1,26,207
What keepes men in the Hate of
Nature, I,22i
Converfion of men are turning
the courie of 'Nature , 2 , 2 8p
More than Nature required in the
New Creature, 2, 360
Thole that are in Chrift have ano-
ther Nature, 2 >3^3
Not to be content without a new
Nature^ 2 yl6&
Two things in a new Nature, 2,
NaturalL (3 y6
When a thing is laid to be Natu-
ral/, 2, 364
Good duties muft be N at ur ail to
Neceffity.
No Nccejpty of tranfiibftantiati-
on, 3,475
Need.
Riches helpe in time of Need, * 3
NegleU. (4jp
NegleU keepes men from Cbnfi,
1, 11
iV<?g/*#in<fervingofGod, 1,23^
Net.
GofpellaiW, 1,21
New freaturr.
New Creature -, the excellency of
it, 2,? 1 2
New Creatur /,(ignta of it, 7,322
T^ew
The Table.
New Creature, what, 2 t 3 3 2
iWw Creature, the parts of ir, a,
3J4
iV*w Creature required a 2,528
2{obleneJfe.
The Spirit w@rkes 2{obleneffe of
fpint, 2,468
Number*
Confederation of the 'Number of
former fins, helpes humiliation,
o '•"
TTHe Covenant confirmed with
zxi Oath, 2,302
Faculties knowne by their 04-
jett, 2,328
Objection.
Objeftion of Vzpiih out of ?<^w 6*
concerning eating Chriftsflcfti
aniwered, 3>J 01
Offices.
Offices ofChriftgoe together, 2,
2pp
0#rc/ efChrift to be improved,
o/d.
Vld man, what f a > 3 4^
0/i man muft be mortified, 2,353
Old nature to be abhorred, 2, 3 78
Old cuftome wee are redeemed
fr0m , 2,385
All that is Old muft bee pulled
downe, 2 ,3$p
Grace takes not away nature, but
the Oldjtetfe of it, 2 , 3$ 1
Omijfian.
Sinnes ofOmiJfion 3 1,68
Omiffion of a6fcs, /£,
Omijfion of graces, 1 , 6p
Omiffion of occasions, 70
Opinion.
Opinion advanceth the Creature
in our thought?, 1 , 2 47
Original! fin.
Original! fin^ 1,37
Original! fin f how it is one finne
and many, i,3P. How it is
privative and poliuve,, lb,
Aciuall finne leads us to Original
Others. fl,9$
Sinne excufed from the badneffe
of Others, 1,98
Succefle of others with Goo
fhould eiicourageus, 2, 305
Outward.
Men fare not the worfe in Out-
ward things for he-linefle, 2,317
Overcome.
To Overcome, what, 3 , 5 3 6
P
parents.
NAture received from Parents
2, 364
Fajfeover.
Takeover , why eaten with fowre
herbes, 1, 23
P*w* one benefit by Chrift, 3,
Pearle. (5^6
Zealous men F carles, i y i66
Ter/bnall
The Table
Perfona/l.
Men condemned for th&xperfc-
paltfms, I, 36
Perfaadei
Hard to per/wade Men in Divini-
ty, 1,42
Perfitl.
OFperfeli walking with God, 1,
Pleafant,
That which is naturall is pleafant^
Plenty,
Plenty one priviledge by Chrifr,
Portion.
God is a Chriftians/w-fr**,? ,544
" ; *Poere.
OutofChriftweare^r^2 3 457
To be /ww , what, 2 , 4 5 8
P*nw of Gods wrath, 1,106
Pratlife.
Pratlife fets the Truth at liberty,
Want o£prattife of known truths
a great fin, 1,1^84
Prayer.
Prayer fets the truth at liberty,
1,158
Prayer flops Gods wrath, 1,278
Prayer unites us more to Chrift,
Preaching*
The Minifters bufinefle \n prea-
ching, ~ 24I4
To fee how the word workes in
1,46
the preaching of it,
Pride.
Pride of the will of man
Prize*
New Creature howtobe^m*^
See Chrift.
7 riv Hedges \
Priviledges of a Chriftian, real!,
2,466
Prophane.
Difference betweene civill men
and prophane ^ 1 r-1 1 7
Vrofejfe.
Truth not profefed, is unrighte-
oully detained, 1, iqj
Pronenejfe.
Preneneffe to fin, no excufe of it,
Promife.
Promife cf God (hould incourage
us to pray, 2,301
Punijhment.
Punijkment of with-holding the
Truth in unrighteoufhefle, 1
I-
7urpofe 9
Good pHrpofts in extremity fel
dome true, a, 967
Good ptirpofes nothing without
ckange of nature^ 2, 3 6^,
NE w Quality infufed in fan-
£tification, 2, 340
New gxality, what,- 3 4 1
Reafbn.
r
The Table.
R
"TRanfubftantiation againft rea-
X /«», 3.482
Record.
Sinnes committed remaine on Re-
cord, l i 2 57
Recreation.
Recreation too much tried, is an
impediment, I, IP I
Reformation.
"Reformation muft be joyncd with
Ming, 1,232
Reformation a remedy againft
Gods wrath, ' i,2jp
'Relapfe into finne, 1,26"
Relijb. See Knowledge.
"Religion,
"Religion impaired by the neglect
of the Sabbath, i> 2 37
"Refuel an cie.
ReluSiancy in the Saints when
they fin, 2, 394
Remaine.
Sinnes Remaine in Gods people,
*,3 5P
^Remember, ^Remembrance.
Memory corrupt in that we ought
to Remember, 1 , 4p
Confcience corrupt as it is a Re-
membrancer, I > 5 I
End of the Sacrament to bring
Chrift to Remembrance^ 3,475
Renewed.
How to get our natures renewed,
2,380
"Reprobation.
Election and Reprobation , how
fruftrate.
* ai o*
Refi
Men prone to Refi in duties, 1 p
231
Reft, a motive to take Chrift^ % >
n . 440, 3, 53 x
"Refirame.
Confcience corrupted in its TcV-
firaining power, 1,53
"Riches, for what end they ferve,
2,458
"Riches of a Chriftian is Chrift, 3 ,
5 3*
^Vfej by Chrift, what, 3 , lb.
Riches, the property of them, 3 ,
541
Right eoufneffe.
Rigbteovfnejfe of Chrift imputed,
»* 37
See Inftifie.
S
Sabbath.
SAbbath ought to be fan6Hfied,
Mai
Antiquity of keeping the Sabbath
1,238
VfefulnefTe of keeping the Sab-
bath, Sacrament. lb.
Sacrament a feale of the Cove-
nant, 3,301,3,48$
Sacramentythe end of it, 1,303,3,
Sacrifice. 47 J
Two things in Sacrifice 3 2,355
p p Salvation.
The Tabl,
Salvation.
Being in Ciniii the ground of all
^Salvatvn, 2 425
He chat beleeveth hath iW^,;.
"?* 2, 4 a 7
Damnation and Salvation of
great moment, 2,449
Caod defires Mans Salvation, 2
San flification. 43.
Iuftification and Salification
Separable, 2, 2 »j, 2.97
Salification > how it rifech from
justification, 2)28<5
1,142
2 > 2 5^
SanElifica ion, what, 2^292
Incouragements to pray for J**.
ctificcttion y 2 2 0J
S vilification the neceflity ofic,
o rr*> i 2 *3o8
Santtificanon, how to prize it,
Not to challenge Iuitiflciion
without Sanclification,2, 3 [ g
Cloathing of the foule in ,?**#*.
itttisfie.
SpmtuM food Satisfied, 3)H 8
Schoole-mafier.
Scripture. ( x f0 '
Gods truth manifefted Vth°
Scripture, , ^
S?' ftanCiati0n aga ' nft ^'>-
Secrets,
Secrets of Gpd not kno lV ne by
[ carnall Men,
Selfe~love
Selfe-love lanctirie J.
Senfe.
The new life hath new JV^ 2
Prefent^^ a |]g neofcheN 3 ^
Creature 2
Tranfubitanciation againft sfnfc
Senjible.
^^wj^or'confcienceloft i,
;SpiritualI things J«t#/,, a JJ
Senfitive appetite.
Senfitive appetite corrupted, 1,54
Selves,
Men mu/l be hummed to know
them/f/z,^ J}
O aS t0fthec0venantt0/? ^'
^W though: to bee Jefle than
r . lhe y be > 1 2,-
Jw aggravated bycircumftances,
Difference in Sins, 1} sl
M» y w (hould labour to fee what
r *, lop
frequency of Sin, argues want or
^ I 2 6
Difference of Men in regard of
[Zealeagamft^ T , 26 g
J he Table.
Striving againft Sin, 2,325
Turning from Sin, a part or the
Covenant, Z*<\9\
• See Perjonall and Wrath.
Sincerity,
Sincerity wanting in carnal mens
actions, ij*47
Sincerity little at the firft, 2,377
Sicknejfe.
Sin the ficknejfe of the foul, 3,5 3 J
S/eepe.
Sinne leemes dead when it is
aSleepe, 2 >35 5
Men excufe fins by thinking them
Small, 1,21 1
No iih Small \ and why, 1,262
Species.
*Y*s*kii
Hatred fets againil the whole
Species , 1,26^
Spirit,
Good things in evill Men
wr. ught by the Spirit, 1,132
Morall vermes 5 the gitcs of the
%W>, .1**45
Workof the Spirit in fanchfi ati-
on, 2,201
.i^mwo&es/bbHnerte, ,2, 00
Sor ow,
Sorroyp corrii} seed , 1,62
^inntf excufed by pretended Sor-
row, 1,214
Soule.
Matters of the Soule of great mo-
ment," ; 2,449
Soule to be regarded efpeciaily,
■ fiiM?
T
Taking.
/flgot'Chrnr, what, .2,
34i. 3,493
No lolte by Taking ot Ciirnt, 2,
Two things mould invite us to
r^Chriit, 3,5 10
Taught,
Nature cannot be Taught, 2, 3 65
Temptation*
The leite Temptation, the greater
the fin, 1,88
Sinne excufed homTemptatioyi,
1,209
Evill Men Joe good for want of
Temptation, *> SP^
Thanke. See Truth.
Thoughts.
Thoughts corrupted, 1 , 6 g
Thoughts, the importance ot
them, 1 s 6 A
Thoughts of two forts, I, &4
Thirfi.
r^V/fatisfiedinChrifi:, 2,452
WmxThirft heal'd in the Saints,
.2,4)3
Tranfubfiantiation.
Arguments againil Tsanfubflan-
tiation, 3. 475
Fathers not ditfinct againil Tr*»-
fubftantiation, 3'5 2 °
Tn-ifubfl'intUnon &Z abroach by
Damascene, ■ 5 2 9
Tnin-ubftantiation brought mtQ
Engl'-nL -«. - 3/r*
Pp 2 Treafure
The Tabic.
Treafure.
Gods wrath a Treafure, 1,253
Trafi.
Truji in God, ths nature of it, 1 ,
Truth. (239
Truth with-hcld in unrighteouf-
neffe, i,i 1^,165
7^^, what: 1,1 1 7,1*6*
rrSikhe fubjeft of it, 1,118
7V^|he Author of it, 1 , 1 1 p
7V/#fc> the extent of it, 1 2 o
Truth, how it is with-held, 1 , 1 2 1
Truth, why Men imprilon it, r,
122
Truth \ imprifoned a great finne,
Truth, how with-held, 1,151
7V-**A (hould rule, 1 , 1 5 5
Truth, the danger of retraining
it, 1,156
Truth, the benefit of giving it li-
berty. 1, 157
Tm&, manifefted foure wayes, 1 ,
16 A
Truth, the heinoufneffe of finnes
againftit, I>l7°
Truth, to be thankfull for it, 1,176
Truth, to doe nothing againft it,
1,178
Seven cafes of detaining the
Truth, I,l8o
Truth (hould be communicated
toother: I5I92
Happineffe and miiery attend
neglefror obferving the !Tr*f 6,
Want of courage for the Truth,
(hewes want of zeale, 1 . 260
V
Vaine*
GOds Name taken in vaine,
how, 1,17/
Vanity.
Vanity of Mans underftanding : \
Violence. 0>40
Humbled Men take Heaven by
Violence, I, 15
To take Heaven by Violence what,
Vnevenncjfe. (l,Ib.
Vnevennejfe in the beft Men, 2,
392
Vnevennejfe in Saints and others
1
\V»
IV'
different.
*,3?3
Vnheleefe
Vnheleefe keepes from Chrift, I ,
Io
Vngodlineffe. See Nature.
Vniver/alitji,
Vniverfality of the new Creature,
Vnion. (2*324
Vnion with Chriff, the neerneffe,
of it,
2,428
Vnion withChrift, of what mo-
men^ 2, lb.
VnUn withChrift, tobeencrea-
fed, 2,431
Vnion with Chrift how encrea-
fed,
43*
Vnion with Chrift to be fought
after, *>i3%
Vnion with Chrift, the end of the
Sacrament, 3>47°*
VtfMATied.
That which is natural! is unm*-
mi
The Table.
~ried 2 » 3 7? I Wi ^ tne in conftancy ofit » 47
Vnder fading. % \ WW> the difobedience of ic, i,
Vnderpnding in Man corrupted,
Vnder fading the vanity of it,
lb,
Vnder fading blind e, 1 ,4. 1
Vnder fadinguntezch\bk, 1,42
Vnder fading, the incredulity of
Understanding the enmity of it,
Vnderfading wrought on by the
Spirit, *,*?!
Vnteaebable.
Vnderftanding oUAmVnteack-
able, *,4»
Vnrighteotifnejfe.
Wrath revealed againit Mens T»-
rigbteoufnefe, * * * °3
SecTrutb.
p<wv/ broken aggravate fin, l,pi
W
W*nt.
Iches fupply what we )^/tf ,
tirearinejfe
R
fT*//of God our San&irlcation, 2 ,
28?
fT*//, free in Men regenerate, 2,
154
Jfi// of regenerate Men how free,
2 ,4*3
Willing.
Willingnejfe to bee humbled for
finne, I* 24.
Chrift Willing to fan&ifie us, 2,
Wifdome. (307
Wifdome of words not to be expe-
cted from Minifters, 2,419
Tranfubftantiation againil Gods
Wifdome, $9 4$°
Wander.
The world Wonders at the Saints,
Word.
Words corrupted, 1 , 6*6
Importance of Words, l 9 lb.
Word of God a help againft exeu-
iesoffini 1,100
Worses.
Gods truth manifefts his Workes,
1,167
ffearineffe in fin, what, 3,530 ; New Works difcover a new Crea-
Whoredome. j ture, 2, lift
UpW^^tobepunifhed,!,^ j Motives to good Workf*, 2 >4 2 ,
Will. A Chriftian rich in good Workes,
^^thedepravedneffeofit,l,45 3> 53P
Witt, the contrariety of it to God, World.
1 , 46 w^rUis a Chriftians,how^,542 1
WilL the pride of it, I , lb A See Vifgrace.
p r I \ Pp 3 ^"" /;
MM
The Tabic
Wrath.
Wrai ' , 1 10 vv revealed, i ,4
Wrath revealed iguinit unnghte-
oufiicfle, t, 103
Two rfiings ia Gods ^ **£, 1 ,
104
Wrath of God, what, 1 , I o 5
-athof God,tne certainty of i^
i 3 104
Wrath of God, the power of it,
i,ic5
Wrath the fuddenneffe of ic, 1 ,
107
Wr*il-< 2 v/c ihould be fenfibleor
i.iio
j Wfruh- provoked by imprifoning
the Truth :
126
I u*c iiu, j I, 120
Wrath caufed by finne, 1,252
Wrath encr c aied oy oar fins, 1 ,
*53
Wrath, why it is not felt, 1,257
Wr^h) remedies agamft it ,1,15 8 I
251,278
Z
Zeale,
j -^%8ale turnes away wrath, 1 ,.
252
Zeaie, what, 1, 264
Zeal014sM.cn not tobedilcoura-
6$,; '1,255
Convictions ot want of 2r<?#/?, 1 ,
I 255
FINIS.
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