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 f 
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