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CO tL OS. 3.5;

$And Qoyetoufnejp which is Ido^ latrie.

Ovetoufneffe which is Idolatrie, that muft be mortified as well as the other earthly members. Now this Covetoufheffe is ao-thing dfe 5 but an in-erdinateand finfullde-fire of getting or keeping Wedth or Witney. The inordinate lufting after Honours, that is ftiled Ambition ; too much affe&ing of Bcautie, is called Luftfulneflfe; and Luft is an inordinate affection 5 which when it propoundeth Riches for its obje<a, is called Covetout nes, which is idolatry. Now Idolatry confifteth in one ofthefe three things : Firft, in worfliip-ping the true G o d in a wrong mannerapprehending him as a Creature, giving chat to him, that agceeth not with him. Secondly, when

A as

A Remedy dgainfk CoVetoufnejfe.

as wee make the creature a God $ that is, by conceiving it under the notion of a God : fo did they which wer/hipped Iaw> Mars, and thofe Heathens that worfhip the Creatures as Gods. Thirdly, when as wee attribute that unto it, which belongcth unto G o d : as to tru& in it, to delight in it^ to put all our truft and confidence in it: when as we thinke, that it can performe that unto us which God only can, tkis thought is Idolatry. Now that Co-vetoufneffe is Idolatry, is meaet onely in this fence when as wee thinke that riches can doc that for us which God onely can- as that they can doe as good or evill. £/4)> 3 41.23. If they are Gods 5 faith G©d, let them dee good or evill. God oncly doth good and cvi!l 5 therefore hee is diitinguifhed from Idols becaufe they cannot doe it. Afte&ions follow opinions, and prafitife followes aflfedieas. Therefore Heb. it 6, He that will come ioGodmaft heleevetlut he is^&that he is a nvoArdcr cfaU theft thatfeeke him. None will worfhip God, unleflfe they bc-leeve that God can comfort and relee ve them in all their diftrefifes 5 So no men will earneft-ly feeke after wealth or riches till they have an opinion-, that riches and wealth will yeeld them comfort, or be a ftrong to wer of defence to free the m from inconveniences; this makes theintojtruftin thcm 3 and thisthoughtis Idolatry. There are two Points of Doftrine that arife from thefe words: The firft, is this.

That

A Remedy againft fc oVetoufneJie.

That tofeekehelpe and comfort from any creature y er from riches, and not from God alone , U vaine andfinfuB. The fecond is this.

That covet oufneffe which is idolatry , // to bte mortified.

For the firft; That to feekchelpe and comfort from any creature and not from God a-lone, is vaine and finfull; Ic muft needs bee fo, becaufc it is Idolatry. Now in Idolatry there are two things. Firft, Vanity and emp-tincfTft i. Corinth, 8.4. An idoU is nothing tn thewerld; here it is Vanitie. Secondly, Sinfulness, there is no greater finne than it. It is extremely vaine, becaufc we attribute that to it that dotb only belong to God^To think,that if I am well, iflamftrong in friends, have a well bottomed eftate,that then my mountaine is ftrong on every fide 3 lfhall not be removed, this is finfull and vaine- y ee fliail not live a jot the better or happier for it 5 A ftrange Para-doxe, contrary to the opinion and pra^ice of raoftmen. If wee confult with our trcafurcs, doe not we thiake that if we have fuch wealth and fuch friends* that wee fhould live paore comfortably and happily ? There is no man but will anfwer that heechinkcthfo: But yet my brethren yee are deceived, it is not fo: It belongs to God onely to difpenfe of his Prerogatives , good or evill. A Horfe is but a vaine thing, faith the Pfalmifi^ to get a viftork :

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A Itymedy agatnft CoWoufneJfe.

That is, though it be as fie a thing as cat* bee in it fclfe, yet if it bee left to its fcife without God j it is but vaine and can doc nothing. So I may fay 4f Riches and ©ther outward things 5 riches are vaine, and honours and friends are vaine to procure happineffe of themfelves;So Phy(icke of its fdfeis vaine to procure health; without God they are nothing worth : hee thatthinkesothetwifeerreth. Luk. 12.19. It waa the folly of the rich man that hee thought f9 5 And therefore fang a Requiem to his foule, Eate drinke And be merry, O my Seule, tho% hafi goods laid tip for thee for many jeares: hee did not thtnke himfelfe happie, becaufe he had an in-tercft in God and ins favour, but b*caufe hec had abundance ot outward riches; And therefore you fee the end of all his happineffe, Thoufoole, this night (hall thy Joule be takenfrom thee/dnd then what is become of all his happineffe? Yet fuch is our folly, thatmoftofus refleft on the meanes and on the creatures^and expe<5t happineffe from them. But Chrift tels us, they will not doe the dcede- this night jhall they take away thy foule, attdthen&llthy happineffe u gone, The rich man thought before that he had beene fecure as long as his wealth continued with him, that he needed not to expert any calamity; but now hee fees that he built upon a fandy foundation. David though an holy man, being cftablifhedia his kingdoms having fubducd all his enemies, and fur-

nifhed

jfT^zmt&y againH toVetoufnejfe.

ni(hed himfclfe with wealth and treafure,hee thought that his mount aine was then wade Jo firong that it could never bee moved ^ that t$ morrow ftall bee as yefierday and much mere a. kundant^ bat, nofoonerdidQodhtdchisface^ fromhim^buthewas tronbltd^ P/i/, 30.7, To fliew, that it was not his riches and outward profperity that made him happy , but God onely: So Daniel^. 23. Be/Jhazzar when as he thought himfclfe happy , being environed with his Wives, Princes, and Servants $ when as hee praifed the gods ef filver and the gods of gold y abounded with all outward profperity and repofed his happineffein if Js counted but a foole by David for it^Becaufe hee glorified not God, in whofe hamds his breath and all b& wayes were-> and therefore he was deftroyed.

Tbefe things of themfelves.will not continue with us, nor yet make us happy. Wee take not a ftep to profperity oradverfity, but Gods hand doth leadeit. My brethren that heare race this day, that have heretofore thought, that if ye had fuch an efkte, fuch learning, fuch ornaments, and fuch friends, that thenyecwere happy; to perfwadeyou that it is not (b, it would change your hopes and (eares, your griefes and joyes, and make you labour to bee rich in faith and in good workes.lt will be very hard to perfwadeyou to this, yet wc will doe what wecan,and adde ccrtaine reafons which may perfwadeyou to

A 3 beleeve

J Remedy again/l Covetoufnejfe:

tufon.i.

D eat. 6,13. Matth.4.. 10,

beleve it to bee fo,if God fhailaddeableffiog co them, and joyne ths operation of his Spirit yrith them to pcrfwade you.

Firft, this muft needs be fo, in regard of Gods AU-fufficicncie; hec alone is able to' comfort without the creatures helpe: elfe there were an infufficiencie and narrownefle in him, and fo hee (hould nee bee God, If hcecould not fill our deiires every way, hee were aot AU-fafficient; Even as the Sunne fhould bee defe^ive, if it needed the helpe of torches to give light. God is bleffed not one-ly in hiinfelfe, but makes us alf^blcOTed; it is the ground of all other Commandemcntss Tbou (hilt love *nd worfb/p the Ltrdthy God^AnA him ondyfbdt tboufetre j Wee muft love him with all our besrts^itb M cur fwlesy let not the creature have one jot of them, becaufc all comfort is from God. Gen. 17.1, I dm GodaS-fufRelent % wtlkebefore me y a*dbtperfe&: that is, love me altogether, fet your affedionsoo none bat me 5 yee needc not goc unto the creature, all is in roe. If the creature could doe any thing for to make us happy and not God, then wee might ftep out to it; but the creature can adde nothing to it, God onelyis all-fufficient to tfcake you perfe& every way • though the creature be ufed by God as an in-ftruraent, yet it is onely God that makes you happy and gives you comfort, and not the creature.

Secondly,

ARemedy againfl Co^etouf?iejfe.

Secondly, it muft needs bcefo becaufeef the vanide and emptineffe of the creature; It can doe aothing but ss it is commanded by God; fee is the LordefEoefts^ho cemman-deth all the creatures, as the General! doth his army. A man having the creatures to helpe hitn 3 it is by vertuc of Gods command. Itis thevanitieof the creature that it can doe nothing of it felfe, except there be an influence from God. Looke not then to the creature it felfe, bwt to the influence, a&ion and application that it hath from Gods fecret concurrance with it. What it is to have this fecret concurrance and influence from God unto the creature, you may feeit expreflcd by this fitnili-tude ^ Take the hand, it moves becaufe there is an imperceptible influence from the wihhat ftirres it; So the creature moving and giving comfort to us, it is Gods will it fhould dock, and fo it is applied to this or that aflion. The Artificer ufing a hatchet to make a ftooie or the like, there is an influence from his Art that guides his band and it: fo th« creatures working is by a fecret concourfe from God,doing thus and thus. And to know that it is from God, yee finde a mutability in the creature, it works notalwayes oneway; Phyficke and all other things are inconftant^lomtimes it helps 5 fometimes not, yea many times when as yee have all the meanes yet they faile»to /hew that there isaa influence from God, and that the

creatures

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creatures are vaniihing, periftvng and tiacon-ftantofthernfclucs.

Thirdly, Ic rauft be fo 3 becaufe it is finfull co lo©ke comfort from any thing but from God t becaufe by this wee attribute that to the creature, which oneJy belongs to God-; which is Idolatry. The creature fteales away the heart in an imperceptible manner, as Abfi. UmftoU away the petflcs hearts from David \ or as the adulterer fteales away the love of the wife from her husband. This makes you ferve the creatures: this makes you fettle your affections on the creatures: if they faile, yec forroW; iftheycorce, yee joy: andyeedoe this with all joy jwith all delight and pleafure, anddefire; This is a great fiune, my it is the greateft finne : as adultery is the greateft finne, becaufe it fevers and difTolves the marriage 5 fo is this the greater, becaufe it fevers as from God, and makes us cleave tothc creature.

Themaine Confe&arieand ufefrom this, is; To keeps you from hafting after worldly things: men are never weary of feeking them, butl^end their whole time in getting of them; and this is thereafon, why the things that belong to falvation are fo much negle&ed: men fpend fo much tioae in a thoufand other things and trifles,that they have no time at all to ferve God in: they are bufie about riches,bonours, credit > or the things whereon their pleasures

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A Temedy againft Q>Vetou[nej[e.

doe pitch: but if this bedigefted^ it will teach you ro fecke ail from God, who difpofeth a!J things, and to whom the iffnes of Life and death D ofgood or evill doe belong. Confiderwiih your felves and you (hall hnde $ that the rea-fon wherefore yee fceke for outward content j and comfort, is bccaufe you thinke it will doe j you good if you have it^or hurt if you have it not. But herein you erre, giving that to the creature which onely belongs to God. Efay, ■41.23. if the idols bee God , (kith t he Lord^ let them doe good or evill*, The fcopeof this place, 1 is to cutoffthe whorifliand adulrerifti arfc&i-on of thofe, who have an eager and unweaned defirc after earthly things, by (hewing, that they can doe us neither good nor hurt. Therefore God punifned David exceedingly/£r mmbrittg the people*, becaufc he thought that they could ftrcngthen him againft his enemies without Gods helpe. Wherefore, lere-mie$. 23. 24. Thm faith the Lord, Ut not the wife man glory in his wifedome, neither let the might ie man glory in his might, neither let the rich man glory in his riches, but let him thatgle-rieth , glory in this ; that bee underflandeth and kneweth that I am the Lord, which execute loving kindrieffe, lodgement and Righteoufneffe in the earth. As if hee fhould have faid: Ifthefe things could doe you good or hurr,there were feme reafon that you might fecke them: but j there is nothing in them that you fhould defire

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A Remedy againjl CoVetoufneJfe.

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I them; For itu I onety th.it execute Mercy and I judgement) ail good and evjli is from mee. Therefore Ffilme^ 61 . we have this caveat given MsJfricbts increafefet not your hesrtsvpm them^ magmfie not your fc! ves in them or for them, for all good and comfort is onely from God; clfe ycu might fee your hearts on themj bat now all power and kindneffe is from hinij therefore your wealth can never doe it*

But it may bee obje&ed: That God doth comfort us and make us bappie in this life by meancs, and riches are the roeanes \ Wherefore then may we not feeke to them to get this comfort ?

Tothislanfwcr^ That God doth reward c-■very m&n according to his mrkss, not according to his wealth. Yea hec can comfort us without thefe ^ For he U the God of dS CwfiUtton : I 2. Cr. i. 5. and that both Indufwe and BxtUh { fiv0\ all comfort is in him, and from him , j none without him. If ivee thinke to have it \ from honours, wealth or friends, we deceive ourfelves, for they arc vaincani profit not, i 54*0.12.21.22. Turne yet not afide, fir then fhalijee goe after wine things vohtch cannot fro-\fit nor deliver 3 for they are vaine. All thefe things without GOD D will profit you nothing.

But will not healtb,weakh and friends profit us?

No, not all, they are vanicie,they are empty 1 in

A Remedy again/} £oVetGufnefie.

II

in themfdves 3 they cannot doe it : they are in therafelves but vasuiei having the creature yee have but the huske without the graine^he fheil without the kernel!. The creature is but empty of it fclfcj except God put into it a fitoeffe to comfort you, ali is vanity and nothing worth, and this vanity is nothing but emprinefle. And this ferves to corre6t the thoughts of men, who thinke that if they had fuch an cftatc,all their debts paid, if they had fuch and fuch friends, then all would bee well with them: and who is it that thinks not thus? But let thofe that enrertaine fuch thoughts, confider the vanitie of the creature; ail our finnes proceed from the over-valuing of the creature 5 fer finne is nothing butanaverfion of the foule from the immutable God to the creature. Labour then to conceive of the creature aright, to fee that it is vaine: this will keepe you right, and hinder you from going from God and cleaving to the creature.

To preffe this further, confider thefe foure things firft.

Firft, if ye goe another way to worke, be lee ve all ye fee, and feeke comfort in the creature 5 confider yee fhallloofeyourlabour.lt is not in the power of the creature to yeeld yee any comfort 5 if yee bufie your fclves in feeking any comfort from it, ye walke in a vaine fliadow: Pfil. 39.6. Surely every mw tv&lketb in a vaine fha&ow^furely they Arc nil dif

B 2 quieted

Pfsl 91.1

A Remedy againft CoVetoufneJfe.

quirted in vaim : Hee heapeth up riches And \ knowetb net wh$ frail eatbtr them : If we looke I comfort from riches, weclooke it but from j a fhadow, all our labour is in vainc. There j is a Jhadfi-w of the Almightie in which fomc [ I men walke, where they (hall be furc to finde this comfort: Others there are that walke in the (hadow of the creature, in the vaniry of j their mindes, feeking comfort from it; thofe who thus walke (hall be deceived. A (hadow j though it feeme to be fomething, yet it is no- j thing; it may fceme to have the lineaments of I a man or forne other body, yet it is nothing: j Sothefesutward things may fceme to have (braething in them, but yet indeed they have | nothings thofe who fecke for comfort in them j comri/ittwoevills, /<?m». 2,13. They ftrfkke\ God the /suntaim ofliving waters, andd unloihemfclves pits which mil hold no Water. God having all comfortsin him,-comforts never failing/, becaufe there-is a fpring of comfort in him,'yet weeforfakehim, and dig to ourfclves pits, which if they have any water iris but borrowed, and not continuing; and that watt! which :hey have is none of the heft, it is muddy and will not alwayes continue-, | wherefore pitch your affctfions on the true fubftafltialt good, not on vanities: If wee fee a man come to an orchard full of goodly fn and hss fhould catch onely at the fhadow of them, netling his hands,and fpchding his la-\ hour-

A Remedy againjlQoVetoufneffe. f *

bonr in vaine, wee would account him cither a foole or a mad-man 5 yet wee in the cleare Sunne-flrine ofthe GofpdI/fuch is our mad-ncfT.J doc catch and fecke after fhadowes with trouble of mindc and forrow of heart, ncg!c-<5iingthefubftance.

Secondly, Confider that you feekc your happinefTe, the wrong way, in that you fecke it in worldly things,they are notable to helpe I or make you happy, becaufe they reach not to I the inward man: The body is but the fheath and cafe, our happinefTe lies not in it: fo in the creatures, their happiaeffe confifteth not inthemfclves, butinfomethingelfc: It lies in obferving the rule that God bath appointed to them : the fire, obferving the rule that God bath given it, is furc$ foisit of water, fo of all creatures animate and inanimate, their happinefTe confiftsin obferving the rule that God hath prescribed to them. The Law of God is the rule that wc muftwalkcby, following it as a rule we are happy: hec that kee-perh the Commandementsihalllive in them: hee that departcth from them is dead. Eve-rie motion ofthe Fifb out ofthe water is to death, but every motion of it in the water is to life: So let a mans motions bee cowards God, then they are motions to life, but let him move after outward things, and it isa motion to death and mifcry; therefore, if yee feekc this comfort from outward things,

B 1 yee

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A Tfyinedy agatnjl CoVctoufneJfe.

Luk.10.4-I* 42*

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yc°e goe the wrong way to gee it.

Thirdly, Conftdcr that you make a wrng choife, yee feeke not that which will doc it. Ifyoufeekeforthiscomfortfrom God, ;ll is ia one place, but if yeefceke for it in the creatures, yee rauft have a multitude of them to comfort you 3 yce mufthavc health,, wealth, honours, friends 3 and many other things, but one thing will doe it if yce goe the tight way: yee fhallfinde itonelyin God. Martha.Jhee was troubled about many things\when & cne thing onely wa& neccfjary. If yee feekc comfort in earthly things,ye mud have a thoufand things to helpe it, but godlincfife which hath the pro-mifeof this life and of the life to come doth -yeeld this comfort of its felfe,if that yee fecke it in it. It is a great advantage for us to have ail comforts in one thing; GodlineflTc onely hath all chefe comforts, therefore feekc them in it.

Fourthly, Confider, that that comfort and happineffe which you have from the creature, is but a dependent felicity, anditisfo much the worfe- becaufe it dcp.ndson the creature 5 which is mutable and imcertaine: how much better is it to depend on God, in whom is no jhadorv of variety or change. Every i creature is weaker by how much it hath I more dependency on another creature? and j fo are yee weaker by how much more yee depend on outward things. If yee depesd en

friends,]

A Remedy againfiQ oVetoufneffe.

friends, they may change their affet9ions,and become your enemies,or death may take them away, and then your happinefle is gone: If yee depend on riches, Prov.2%.<> m Wihthou fet thine eye on that which is not > For riches cer-tainely make themselves wings, and fee away like an Eagle towards heaven^ and then your happinefle is gone : But if yee feekeand place your happinetfe in Gad, in whom is no change nor alceration^then it is pcrpetuall, A dependancy on things that are mutable will yeeld no comfort, becaufe God will have all to depend on himfelfe: therefore, i Cor.i. jo. chrifi of I God is made unto us^ Wifedome , and RighteouJ-\neffe> and Sanftification^and Redemption. That noflefl) might reioycein itsfelfe^but thafye that glorieth^ might glory in the Lord. For this end, God conveied Chrift unto us; that hee might make us beleeve, that we fare not the better for any creature, that fo wee might rejoyce oncly in the Lord: therefore hec hath made Chrift redemption from all evill, that hee might furnifh us with all good: Chrift hath redeemed us from helland mifery,from want of good things: feeke not then a dependancy on the creature, tbinke not that it will better you, and this will make you to depend on Ghrift. Therefore for thefe regards corred your opinion of worldly and outward things, and judge of them with righteous Judgement: depend onely on God if you will have him to

B 4 be

A '2(smedy againfi CoVttoufneJfe.

DtCtiptA

be your portion, as hee was the Lcvites : Re. fufchimnotasthe Ifradircs did, depend on him in good earned, A little you fay , with Gods blefling will doe much. Labour not therefore>ncither toile yee to leave great portions to your children ( the common pretence that men have for their covetoufneffe) though you leave them never fo much, if Gods blef-fing bee not on it, it is nothing , it can yeeld them no comfort • yea many times it is an oc-cafion of their hurt. If then Gods bletfing be! all in all, if that onely can adminifter comfort and make us happy 5 I would aske you this j queftion? WhatifycdidleaveyourchildrenJ onely Gods blefling,would it not be fufficiert; though you leave them little or nothing elfe } Yec thinke not fo: and yet whatfoevcr ye can leave them without Godsblefling,is nothing j worth.Preachers labour much in this, to draw you from worldly things, and all to little pur- j pofe:Itmurtbe Gods teaching that perfwades vvithin,chat aiufteflfe&it: yee muft therefore take paines with your hearts,the generality of the difeafe fhewes that it is hard to be cured; Labour therefore to finde out the deceipts which do hinder your pradtife of thefe thiegs^ which are thefe.

One Dcceipt that deceive s men is, that they are ready to fay, that thefe rhingsare the bkf-fings of God. Why then fhould not wee re-joyce in them t As for affli&ions they arc

erodes.

J.Remedy againH Co'vetoujneffe.

croffes, and therefore wee grieve for them : if thefe then did; not adde to our bleffcdneflfe, why count wee them bleflings, and account Povcrtieasacrofle?

To this I anfwer, that if yee take them as bleflings yee may rcjoyceinthei»,asthe in* ftraments by which God doth you good. Bleflings are relative wordes, they haverefe-rence unto God: if yee confider chem without reference unto him, they ceafe to be blef-fings: therefore if yee confider them meerely as bleflings, yee may re/oyce in them. Now yee receive them as bleflings:

Firftj if yee depend on God for the difpo-fing, continuing, and want ofthcm 3 if yee thinkcyee fhall enjoy them no longer than God will. If yee thinke this with your felves, wee have Wives, Children, Friends, and Ri-ches/tistrue wc have them,but yet they fhaJl not continue with us an houre or minute longer than God will: If ye thinke fo in good earneft, then yee rejoyce in them as bleflings. A man that is relieved when he is in danger, lookes more to the will than to the handef him that helpes him : wee looke more to the good will of our friends, than to their gifts: fo wefliould looke more to Gods Will and pieafure, than to the benefits which he be-ftowes on us.The confideration of thefethings as bleflings, muftraife up your thoughts to heavenly thinge, to confider that whatfoevcr

is

j 8 A Remedy agatnji Covetoufneffe,

is done inearth, is firft a6ted in heaven; the Sunne is firft eclipfed there, and then here: fo your eftates are firft eclipfed there,heforethat they arc here. Looke therefore on G o d, and on thefe as meerely depending on Gods will, and then you enjoy them meerely as blef-fings.

Secondly, yee looke on them as bleffings, if yee looke on them fo, as to know, that yee may have them in aboundance without any comfort. Inftruments have nothing of them-felves$ whatfoevcr they have is put into them. A man may have weakh,friends,and all other outward things, his mountaine may feeme to be ftrong,yet without Gods blefling on them,he may want comfort in them. When asyeethinke thus, that yee may have thefe things without comfort, it is a figne that your eye is on God, that yee looke on them onely as the Vebiculaes or Conduit pipes, to con-vay comfort. The aire yeelds light as an In-ftrument,though it hath no light of its owne: the water may heat 5 but not of its felfe, but by that heate which is infufed into it by the fire: So if a man dritike a Potion in beere,the beere of its felfe doth not worke, but the Potion workcth by the beere: So it is with all outward bleffings, they of themfeIves can yeeld you no comfort at all, but if they yeeld you a-ny, it is by reafon of that comfort which God puts into them. Thirdly,

Thirdly, yee doe then enjoy themasblef fings, if you thinke that you may have comfort without them : the ebbing and flowing of outward things doth not augment your comfort or diminjfh it; Thofe that have not any outward blefEngs^/^ have moregladneffe and comfort in their hearts, than thofe whofe corne and wine are increased, Pfalm.q. 7. Thofe who have but a fmall Cottage and a bed in it, are many times more happie, more healthy, and fleepe more quietly, than thofe rich men, whofe wealth will not fuffer them to Jleeye: Ec-> clef 5.12. Many there are, that feeme to wart outward things and comforts, yet are full of inward comforts and delights: Many there are, who like /Wand the ^poCtks^Seemeto havenothing^and yet pojfejje a'dthings : As it is all one with God to belpe with few as with many 5 So he can comfort with few friends and exter-nallbleflings, as well as with many: Yea hee can make a little that the righteous have ', mere comfortable than all the revenues of the vngodly, be they never fo great. That which hath been faid ofbleffings, the like alfomay bee laid of croflfes; yee may grieve for them if j/ee take themascroffes : butwithail take heed, that youaccount not thofe thingscroflfeswhichin-deed are nocroffes. Want was no erode to Paul, nor yet Imprifonment: for in the one he abounded, in the other hee fungi It is advantage unto us many times to have outward

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20 J Remedy againjl Covetoufiiejfe.

Decsipt.2.

A»fw<

bleffings taken from us. It is advantage to us to have bloud taken away in a Pleurifie : it is good fometimes to lop trees, that fo they may bring forth more fruitjfo it is good many times for us to have crolles to humble us, and to bring us rearer to God s yet yec may forrow for thcloffe of thefe things, and take it as a crofle,if yee can fay this from your hearts, thatyce are not afflicted, becaufeye are made poore,becaufc your wealth is taken from you but becaufe it is Gods pleafure to take it from you, either for the abufe of it, or elfe to pu-nifli you for fome other finne. So if that yee are caft into fome ficknefTe,ye may not grieve tor it as a croffe meerely, as it is a ficknefle, but as you conceive the hand of God in it, laying it on you as a punifhment for your finne.

The fecond Let and Deceiptis, the prefent fence and feeling that we have of the comfort that comes from aboundance.

Men are ready to fay, that they feele comfort from aboundance of outward things; therefore whatfocver you fay to the contrary, is but (peculations and fancies. Men are guided by fence, which cannot be deceived 5 we find and feele comfort in thefe things by ex-pe rience, we fee a reality in thefe things, and therefore whatfoever you fay to the contrary, is but vaine, and to no purpofe.

To this Ianfwer, you muft not judge of

things

ARemedy againH Co^etoufneffe,

21

things according to fence, for fence was never made a ludge by Gcd 5 to judge of thefc things; but judge of them «ccordieg to faith and re&i-fied reafbn, which judgeth of things that are to come,thar are paft & prefent all together.and fo can bed judge of thefe things as they are.

Now for to helpe your judgements in thefe things,

Firft, confider what the Scripture doth fay of them: what it doth fay of pleafure,friends 5 and riches: the Scripture prefents things as they are, and that reis you that they are but JftnHy efv&nities^ <wdihat aau vanity.

Secondly, confider the Judgements of o-theiSj concerning them who have beeneon the ftageof afflictions, and have abounded with good workes whilft they livedo butare now gone.

Thirdly, confider what yee will judge of them at the day of death ; then men arc awaked, fhey fee thefe things as they are indeed, and then they befoole themfelves that they have fbent fo much time infeeking after thofe things which will not profit them , and fpent fo little time in fceking after falvatkttk

Fourthly, fudge not of them as you finde them for the prefent, but likewife as you fhall finde them for the time to came* judge of all together..

Now for Sence: you mud understand that | there is a double fence.

Firft,

i.

Ecclcs.i,5. 2.

—~^———»— ——

J Remedy again/l Covetoufnejfe

i.

2.

Firft,there is a fefice and feeling of the com -fort of the creature , as a man that is benum -raed with cold j is refreftied with fire • or a man that isfaintie and feeble in heart, isre-frefhed with wine.

Secondly, There is a fupcreminent comfort proceeding from an inward appreheafion of Gods fauour towards us,in giving thefe blef-fingstous.

There may be an inward diftemper, which may make our joyes to bee hollow and counterfeit : there may be fadneffe of heart, when as thefe is outward joy •> becaufe there is an inward and fuperemincnt fence which affc&s the heart another way: and therefore, EecUf 2.2. External ity , is aBedmU /*/$ becaufe wee minde it not: It is the joy of joyes,and life of comfort that is from within, that proceeds from the inward man. As the foulc is ftronger, and the more it is in health, fo it findes more comfort, both exteraall and fu-pereminent comfort: Graces are to the foulc as health is to the body \ the more and greater they are, the more comfort they adminifter.

Butyee may objed that the creature can adminifter its ownc comfort, and of its felfe.

To this I anfwer $ That there is an aptnefle and fitnefle in the creature for to comfort us, but yet it can yeeld us no comfort without God: Wherefore kcepe your affr&ions in

: --> ■ fquare,

j{ Teemed) againH Co ^etoufnejfe. z 2

fquare, have foaiuch joy and delight in the creature, as the creature requires, and no more- if your affe&ions hold a right proportion with their objefiSj they are right j therefore thus forre yee may joy in thccreature 3 and no further.

Firft, Yee easy icy in it with a remiflTe joy 5 and yee may alfoibrrow for it with a rein ifle forrow 3 yee may joy in it as if yee ioyed not, and fir row m it as ifyeeforrotvednot.

Secondly,Ye may joy in them with a leofe joy and affection; as they fet loofe to you, fo yee may fct loofe to them, iCer.j.19. 30. II. Brethren the time tsjhcrt^it remaineth therefore that thofe who have wives, be as though they had none 5 that thofe that weepe, be as though they vet ft not 5 that thofe that reioyce, as though they reiojeed not 5 and thofe that buy, as though they pelfefled net 5 and they that ufe this world > as net I abuftng //jThatis, let your affb&ions be loofe co thefe things: Take any of thefc outward things, yee may caft your affe&ions on them in a loofe manner: goc no further than this; For thefafhion of the world fajfeth away 3 Yee may bee taken away from it s and it from you, therefore affed it no otherwife, than a tranfi-torie thing, and with* a loofe and transient iffeSion, willing to depart from it 3 when-(oever it fhall pleale God to take it from you.

Thirdly, yee may love them with a dependent

x.

1 Cor, 7, l o.

- t .....—■ —

24 J Remedy again/l Covetoufnejfe ;

Deceipt.y

Anfw.

Luka $*$»&<

dene affccUon^they are things of a dependent nature, they have no bottome ef their ovvne toftandon, they onely depend on God, and foyee may love them as depending on him: eyeing the Fountaine, and not the Cefterne from whence they flow. take not the light from the aire onely, but lookc to theSunne from whence it comes.

The third Deceipt, is falfc reafoning: We findeit otherwife by experience: we fee that a diligent hand maketh rich, and bringeth comfortrwe fee that labour bringeth learning; and for the labour which we take to get it, in recompence ofit,it makes us happy.

To this I anfwer, That this chaine doth not aiwayes hold : God breakes it many times 5 riches come not alwayes by labour, nor comfort by riches •, except God bee with the labotar, the labour profits nothing. Pfd. 127. 1. Except the Lord build the hottfe/hey labour in v tine that fail A it ■ Except the Lord keepe the Citie, the Watchmen watch fat in vaine. It is in vaine terife up earely, te goetobedlale^oea^e the bread of' carcfulnejfe: Yee (hall not rcapc the frmc yee exped, unlcffe God bee with your labour. If Chrift bee abfent the D'tf ciples may labour all night and catch nothing $ but if he be prefent with them, then their labour profpereth, then they inclofe a multitude of Fijbss; So when as wre labour and take paines, and thinke to be ftrong in our owne

ftrcngth

\

A Remedy againflQveteufne/fe. zk

V

ftrengch without Gods helpe, wee goe to vvorke with a ftrongkey which will not open-but if Gods hand bee in the bufineffe, wee doe' chat with greater facilitie and cafe which God hath appointed wee fliould doe. You may fee thisinlo/epby God purpofed to make him a great man,fee with what facilitie he was made the Cover nonr of Egypt next to pbara$b without his Qvonefecking^andbeyond bit expectation : So ii was with Mordecai $ fo with David-. God appointed to make them grear, and therefore they became great notwithstanding all oppositions. On the contrary, let man goe on in his owne ftrcagth,and he fliali labour without any profit at all: Hence it is,that many times we fee a concurrencie of all caufes, fo that wc would thinke that the effect muft needs follow, and yet it f ollowes not 3 and it it doth follow, we have no comfort in it.

Firfl:, becaufe God makes an infutablc-ncfle,adifproportion betwixt theman,&thc bleffing; as betweene Judas and his Apojlle-fiip. A man may have tables well furnifhed, Riches in aboundance, a Wife fit for hira, and yet have no comfort in them, becaufe God putsafecret difproportion betwixt him ajid them.

Secondly, though there bee a concurrencie of things, yet God may hinder the effeft; fometimes for good, fomctiascs for evill: As Elifh* hrtfervmt was ready in the nicke^ when

C the

I.

Ecd«s*9« IT *

Becctpt.^

An{&.

the shunamite came to beg her pojfefshns and hand of the King^ 2. King. 8.5. 6. He was then tettivg the King how EHfha hadreflortd herfnne to life^hhh furthered her ftite : So on the o-ther fide, Abraham^ when hee was to ojfer up his forme Jftae: tntheinftant God [en t the Ramme tied in the Btijh, Gen. 22. 13. So 5W when as he had purpofed to kill David , God eds him air ay to fight rrith the Phtliftims : and as God hinders the effect for good, fo hee doth forevill.

Thirdly, God doth itfemctimes by denying fuccefle unto the caufes. The b&ttellis notalvpayesto theflrengi when there are can-i fes and the cflTed followesnot, it is becaufe God doth difpofe ofthingsathisple«:ftire , and can turnc them a contrary wsy:health and \ comfort, joy and delight, follow nor outward j bkfiings,except God puts it into them.

The fourth Deccipt is this: Thefc things,; arc certaine and prefenr, but other things are! doubtful! anduncertaine, we know not whe-1 rher we fhall have them or no. i To this Ianfwer 5 itisnot fo: Future, fpi-1 rituall,and erernall things 5 arc not unccrtainc; i but thofc things which wee enjoy here, are-j thofe thing which we her« enjoy,as alio wee our felves,are fubjeft to changes and alterations: wc areas men on the fea, having ftormes ss well as calmes. Wealrh and a!J outward bleflir.gs are but tranfitory things; but faith

and

and fptrituaii things arcccrtaine and endure for evert we have an Almighty and unchangeable God, ak mmortail incorruptible inheritance : thatfadeth not awayjefervedfor us in the higheft heavens- In temporall things, who knowes what fhall bee to morrow- inthcai thou canfl not hoafi of to morrow: but as for fpirituaii risings they arc certainc,there is no ambiguity in them. But the maineanfwer that I give is, that here we mull ufe our faitb 5 con* (iderthe grounds on which faith relies, and then the conclufions and confequenccs that a-cik from them, take heed to them and be not deceived. If ye beleevc God to be the Rewar-ier of alt tho/e that truft in him t a$ you (ay he is, why reft you not on him ? Why are yee not contented with him for your portion? Why thinke ycc not him fufficient ? If the creature be God, then follow it; but if God, be God, then follow him, and be fatisfiedwith him : Labour therefore for faith unfajned, and walke according to it, Ifthenitbe vaine and flnfull tofeekchdpe and comfort from any creature, or from riches, and to thinke that they can make us live more comfortably; hence tbenconfider the fiufulnefle of it, and put it into the Catalogue of y@ur other finnes, that formerly yee have had fuch thoughts. E very one isguilty of this finne more or leflc, and this is a fin not fmall, bat of a high nature 5 // is Idolatry : In the

C 2 times

I Pet.i 4.

Prcu.*7L'

HC&.11.&

rfe.

*s

A *7{cmec!y againji Coyetoufneffe.

lokf»24<

times of ignorance, Sathan drew many men to groffe Idolatry, to worfhip ftockesand ftones* but now he drakes them to another Idolatrie lefle perceptible, and yet as dangerous in Gpds-fight as the other, who is afftrit^ and can drfcerne and fry tntoit. Let as therefore examine our hearts, and confider how much wee have loved and trufted the creaturcdet vs con-derane our felues, and redifie our Iudge-mcnts,and judge of things as they are: Let us not thinkeour felues happy for that we enjoy the creatures ^let us not thinkc our fclves blcf- j fed in them, but oncly in- Ghrift, becaufe it is j not in their power to make us happy. If wee | have fo joyed in thefe, orlovedthem foasto; love God h ffe, it is adulterous love and joy. We have no better rule to judgcof adulterous love than thisj when as-cur love to the creature, doth Itffen our love towards God.

Now leaftwe bee deceived in our love to the creature,I will give you thefe fourc fignes to know, whether your love to it bee right or no.

Firft, fee ifyour affedions to the creature caufe you to v/ichdraw your hearts from God. 7<?r. 17.5. Cur fed bee the man thai ma-ketb fltfb his arme 5 axdwhcfe heart dep&rtttb from the L O R D: Ic is 3 ngne wee make fiefh, our arme, when as wee withdraw our hearts from God; we make the creature our

airnc.

k

A T^emedy againfi (jVetoufneffe. %g

aime, when as it withdrawes us from God I Tim. i^.She that is a Widdew indeedjrujleth in Gdd, and continueth in fufylu&tions night and day •. This is a figne that they truftedin God, not in the creature, becaufe they pray unto hirn. Confidcr what your convention is, whether it bee in heaven or no: Phil^io. Our cenverfatiw is in heaven: the negle&ing and not minding of earthly things in the former verfe,fhewed him not to besof an earthly converfation. The more our hearts are drawne from God, the more are tbey fixed and fet on carthiy things.

Secondly, confider what choife yee make when as thefe things come in competition with God and fpirituall things: what Bils of Exchange doe you make? Doc ye make yee friends of the unrighteous Mammon, not caring for thefe things when tbey come in competition with a good confeience, or doe yee for-fakc God, and fticke to them?

Thirdly, confider what your obedience is toGoD, whether his fearcbe alwayes before your eyesjOr whether riches fee you on worke m mi what mans obedience is, fuchis his truft 5 ifyee obey God, then yee truft in him, ;f yee obey riches, then yee truft in them, and not in God.

Fourthly,confider whit your aflFe&ionsare; nothing troubles a holy man but finne, which makes hirn feeke helpeat Gods hands,and not

C % in

2.

Lnfcci&p;

Doft. 2.

i.

[Luke I (J.19.

I

inthefe: on the contrary, rothing troubles a worldly man, but Jo (Its and croflcs, finne troubles him not at all : By this juJge of your love to Riches, whether it be right or

no.

Thus much of the firftgenerallDoftrine-we corfie now to the fecond, which is this. ihit Covetenfntjfe is to be mortified.

That Covetoufneffc is unlawfull,all know it: the things therefore that will be ufefull in the handling of this point,wiH be to fhew you what CovetoufnefTe is$andwhyit is to bee mortified.

"Now to fhew you what it is..

CovetoufnefTe may be defined, tobe a pnfiM I dejire of getting or keeping money or rvenlth inor-dznateij.

Firlt, ir isa finfull defire, becaufcitis a luft,as luiHng after pleafurc is called Volup-tuoufneffe ;ir is a!fo inordinate, the principle beingamiffe, andhkewifethe Object; The principle isaroiflTc, when as wee over-value Rjches,fet a greater beaury on them than they have, and feeing them with a wrong eye, we luft after them, by reafonthat we over-value them; And thus to over value rhera,thus to luft after them, and to thinkethat they can make us happy, is Idolatry. The obj.S of it is as bad as the principle, when as the end of getting riches, is either to raifc us to a higher condition^ or to/are delicieufly everyday^ or

cl(e

elfe to fpend them on fome lufi y as well as to kecpethem.

Secondly, it is,cf getting or keeping mony; of getting it inordinately, when as wee feeke it by wrong meeanes; or of keeping it inordinately; and that in two cafes. Firft, in not beftowing it on our fclves, as wee ought. There is tenacity of this fort among men, Ecclef 4,1 1 . There is agreat ovill under the Sun; namely^ Riches keft by the owners threofto their hurt : W hen as it is comely and goodfor a man to eat e and drinke^ and to enioy the good of alibis labour that he takes h under the Sunne, a A'the dayes of his life which God giveth htm^ for this is hk fort ten : And thus to take his Portion and to re-toyce in his labour is the gift of God. Ecclef^. 18. 1 9. Then fecondly, in not giving to others,be-ing too ftraight handed, having goods and feeing othrrs to want.

The laft and chiefe thing in the definition is, Inordinately, that is, befides the rule of Gods Word. A thing is faid to be inordinate, when as it is befides the fquare,and in doing thus,we doeaajifle.

Now this affeftion of feeking money is faid to be inordinate,in thefe fourc refpefts.

Fir ft, when as we fee ke it by meafure,more than wcfhould*

Second!y,when we feeke it by meanes,that wcfhouldnot,

Thiidly ,when we feeke it for wrong ends. C 4 Fourthly,

Iasi.rff.j,

2.

,

5»

i.

^*/?p«

Lufct If.lP-

J Remedy againft CoVetoufneffe.

Fourthly } when we feeke it in a wrong manner. For the firft, we offend io the meafure,\vhcn as we feeke for more than God g\ve< us: that which God gives every mun^ that is his Portion here, Eccief 5.18. Andhee char defireth and with holdeth more than his portion, is hee that offendeth in the meafure, Prov.i 1.24.

But how fliall I know Gods Will 3 and what my portion is?

lanfwer, by the event: fee in what eftate and condition God hath fet you, fee what e-ftate he hath given you, this is your Portion, and with it you muft bee contented. GOD hath a Soveraigntie over us, wee are but his fubjeds, and muft be contented with what he gives us: you are contented with that which your Father or your Prince gives you 5 therefore you muft receive that which God be-ftowes upon you,with all humility and thank-fulneffe. If we be foundly humbled, wee c*n-feffe our (elves'worth) to be deftroyed, Ezech.i t 6 i 31, Weconfcffewith/^, tow. 3 2.10. Thrive are unworthy of the letjl of Gods mercies; that the lead Portion is more than we deferve.The ProdigaU being humbled, was contented with the loweft place in his fathers houfe, 10 hee as one of his Fathers houfholi fervwts ; and fo wee ought to be content with that Portion which GWbath given us, be it never fo fmall, becaufe it is more than we deferve; and if we

defire

ji Remedy againU CoMoufnejft. * 2

defire or feckc for more 3 this dcfire is finne full.

Secondly, as we ought not to fccke wealth more than is our due^fo we ought not to feeke it by unlawfull meanes; not by vfury 3 gaming, oppreifion, fraud, deceipt, or any other unlawfull meanes. I addethis ofgaming,hecaufe it is unlawfullfchough it be little con(idcred:) for it is no meanes that God hath appointed orfan&ificd for to get moneys becaufeitis neither a gift nor a bargains I difpute not now 5 whether playing for triflcs 3 to put life into the game be lawf ull,but of gaming with an intent to get and gaine money or wealth 3 this I fay is an unlawfull meanes, and fuch as have gotten money by thefe unlawfull meanes, are bound to reftitution.

Thirdly, when the end of our feeking after money is wrong, then our affe#ionis finfulJ^ as if vee feeke it onely for its [felfe, that wee may be rich • or to beftow it on our Iufts, If we make this our end,to beftow it on our luft, and not on neceffaries onely, not contenting our felves with fo much as ihall ferve our turnes; if wee feeke it thuSjWee feeke it incx-cefle-He that defirs, money for a journey,de-fires no more than will ferve to defray the cofts and expences in his journey; fo if a man ] defires money forany other end,bedefiresas much as will ferve him for that purpofe, and no more. So in other things .-heethatisficke,

defires

m * ■ ■- "

24 A ?{emedy again/l Covetoufnejfe*

-I

2.

(defircsasmuchPhyfickcaswi I cure hira,and no mere: fowee oughttodefireas much as wiiifcrveour neceffitics, and no more. But if we d-fire it for ambition, pleafures, or any orhcr by-rcfpe&,this defire is finful and inordinate.

Laftly, it is inordinate, when as we feeke it in i wr ; ngrn inner, which confiftctb in thefc 5. particulars.

Fhft, wh:nas wee feeke it out of love unto it 3 and this manner of feeking it, is fpirituail dulrery. limes 4.4 Tee Adulterers andAiul-ttreffes, kwv yte notth&t the friendship *ftbe worlds u an enmity with C ^ and vhofoever is a friend, of the world y is an enemy to God} If wee l>cin love with it for irsowjc bcauc;,icisiin-full, it is fpirituail adultery,

Secondly, when as we feeke it to truft in it; when as we thinle we flull be the iter for it, and make it oar ftrong Tower. Yet bee that truflethin Richts fhdl fa#, Prov. 11. 28. And there fore ^ if we have feed and raimentwe ought therewith to be contented^ 1 t Tim.6.8. Anu not to truft in vncertaine riches.

Thirdly, when as wee are high minded

andthinkeour felves the better men for our

wealehjwhetiasic makes us looke bigger than

we did; as commonly thofc that are rich doe^

therefore 1 Tim.6. 17. Paul bids Timothy,

1 Charge thofe thtt are rich in this world } that

I they be not high minded.

> Fourthly,

,

jil\zm?dy againU CeXetouJnejfe. 2 c

Fourthly, wht n as we fi^tc it to glory in ity as David y hee would number the people to glory and cruft in rhem : this is finfuIJ. For be thatglorieth, muft glory in the Lord not in them: 1 Or.1.31.

Fiftiy, when as we feekeit with too much hafteand eagerne fie, when as all outdares are forromSyOur traveHgriefe i and our hearts take no reft in the night. Ecclef. 2.23. When as wee fcefceit, not Haying Gods leifure v-fiich a de-(Tre is inordinate, importunate, and finfull: therefore,! Tim % 6.9^io*Tbofetbat witlbcricb, (that is/uch who make too much bafte to bee rich,) fall into temptation and a/hare^ and into manypolifb and burtfuS htfls which drowse men in perdition And defiruffien^ and fierce them through with many firrowes*

But now yoa will obje&, that riches are blcffings^and demand of me whether you may not defire riches a* they are bkflings ?

I anfwer, that it is true, that they are blef-fings, and the reward of the feare of GOD. Prev. $2.4. By humility and the feare oj the Lord, are Riches and Honour. Therefore it is faid of David, that Hee dud full of Riches. A-brakams fervant reckoned them as a blef fing. Gen. 24. 3 5. The Lord hath bleffed my fyU-(lergrextly ani he is become great^ and hee hath given him FInches , and Hoards, and Silver y and Gold, and Men-fervants, and [Aaid-fervant$> md Camels and Affesi /uncounted them as

bleflings,

Anjfr,

l €hro«2£.£8

$6 A Remedy againft Covetonfneffe,

A&sio.;?,

blcflings, Gen. 32. 10. And Chrift bim-felfe faith, That it u more blc(fed to lend than to borrow , to give than to receive 5 may wee not then defire them ? To anfwer this, yee muft know, thatthereis a twofold will and defire, Firft, a reraifle will, which is rather an inclination than a will. Secondly, there is a peremptory will, which is mature ripe and peremptory : with this latter will wee may not defire them, but with the former we may; for in the iTim.6.%. If we have food <tnd ray went, letut therewith be content: If any man have a defire to be rich; yet having food and ray meat let him not fo defire more riches • but that hee may be content with it 1 yea having, or having them not, ye tnuft be content. Now there is a double content5 thefirft is, aswhenamanis ficke (to exprefle it byafimilitude) yet he may pray for health, andufe meancstoget it with a full and perfeft will, yet with a depending on Gods will: fo we being in want may defire riches and wealth with a full will, fitting in the raeane time under Gods hand 3 and referring and fubmittingour wills to his will. Secondly, there is a content j thereby having fufficient for food and rayment wee fuffer not our wills a&ually to defire more, nortogoe beyond the limits which Cod hath fet us. God hath promifed outward bkffings as a reward of his fervice, and propoundcth them to us.as fo mmy arguments and motives to ftirre us

^T\emtdyagainHCoVetoufnejfe. *y

fcptofcarehim : and therefore wee may de-ike thern as his bkfilings, with fuch a re-miffe and fubordinate defire ss this* whep as we fet bounds and 1 units to the fea of our own defires which are in therofelves turbulenr.and fubmit our fclves wholly to Gods will, chrifl being to die had a will to Jive, yet not a full and refolutc will, but a will fubordinate to Gods Will. Fatkr if thou wilt Jet this Cupptjfc from me^ yet not my WiU but thine be done : his will was but an inclination, and not a will $ fo wc may wifh riches with aremiflTe will and inclination, but not with a perfect will > that is, wee may nor <*oe about to get them with a fiill defireand refolution.

But how farre may a man defire wealths Where mud hee^ fet limits to his -defires i where muft they beroftrained? 1 I anfwer, that hee may defire food and ray-ment,he may defire that which is neccflky for nature 5 without which he cannot live & fubfifh as a man may defire a fhip to pafle over the fea from one countrey to another, becaufe he can. not pafle over without it ; fo a man may defire foodeandraymentinthefeaofthis life, be. cauft without it hee cannot finifii hiscourfe which Goitmbprefcribed unto him. Now-there is a threefold necefflde, Fir ft, there is^nceeffltie of expedience, as if a man hatha a journey to goe, 'its true, hee nay goe icon foete, yet he may defire ahorfe

to

Mat.ltf.39*

Qitfi.

Anftv.

2 8 ^ Remedy againft Covetoufnejfe. \

ride on, becaufe it will be more exprd icnt for him: fo you may defire with a rermtfe defire, fo much as is expedient for your vocation and calling, fo much as it requires.

Secondly, there is a neceflitie in refpeft of your condition and place ; as men in higher rankc and calling aeede mere than men of an iaferiour degrec,to maintaine their place and dignity; fo may they defire to have more than they; fo as they defire no more than will bee fufficient to maintaine them in that rankc and degree wherein they are placed.

Thirdly,there is a neceffitieofrefreflment, and you may defire as much as is needful! for your neceffarie refreftimcnt, as much as hofpi-talitie requires, fo that you doe not goe beyond it. And in thefe three refpefts, you may defire God to give you as much as fliall bee expedient for you, becaufe it is no more than nature requires.

Now befides this defire of things neceffarie, there is a defire of fuperfluitie and exceffe.this defire proceeds not from nature but from lufl, becaufe we defire fuch a degree of wealth, cither to ikife our eftates ; or that we may be-ftow it on our lufts and pieafurcs; that like the rich Glutton, Luke,\6.Wem*ybewellcUdand ftredelicievjljrtverj diy, Many mens lives are nothing elfe bat playing and eating, eating and playing, and are ledalwaycs in this circuit: To dfffire wealth to this or any other

■ \ fuper-

ji Tfemtdj againft Ceyetoufneffe. * p

fupcrfluous end is very finfull 3 and it muft needs be fo for many reafons,

Firft, becaufe mans life ftands not in abundance &exceflc therefore £#&■, 12.13,14,15. verfes. When as acertaine man /pake to Ghrifi to fpeake to his brother to divide the inheritance with htm: he /aid unto him, Man who made meea ladgt or decider over you $ and then bids the multitude to beware of Covet eufneffe^ be-exufe that a mans life conjifteth not in the abundance of the things that heepoffeffeth : That is, though yee have never fo much wealthier ye floall roc live the longer for it $ your life con fi/ts not initio more doth your comfort: for they will but pleafe the fight of yopr eye 3 they will not make you more happier than you arc 5 feekc not therefore fuperflukie, for your life confifts not in abundance; He is but a foole , that tbinkes that thefe things will make him happy, that thefe will make him rich: all they that arc not rich in God, are poore^and if they thinke themfelves happy and rich in thefe things 5 they are but fooles.

Secondly, thedefireof fuperfluitic is fin-full, becaufe it proceeds from ane^poot^ • the fruit canuot bee good that p^ leedctb from an cvill and bitter roote- but this defire oroceeds from fuch a roote 7 That is 5 from luftjit comes not from Gods fpirit ,whichbid-deth every man to be content with food and ray-ment : Nor yet from nature, which feekes not-

fuperflu*

%eafcn> 1 •

LnlceiMK

2.

4o A 1{emed) againft Coyetoufneffe,

Mat.tf.ii,

Mar.To,2$ 4

ig from luft

fuperfluities y therefore ptoccedin it muft needs be finfull.

Thirdly, what yeemay not pray for, that ye may not defire to feckc after: but we may not pray for fuperfluities. Prov. 30. 8. Give me neither Poverty nor Riches, feed me rrithfood convenient for mejiot with fuperfluities: And in the Lords Prayer wc are taught notto pray for fuperfluities, but ,Give <us this day our daily bread, that is, as much as is neceffarie for us, and no more: therefore we may not defire it. The feeking of more than is neccflary doth hinder us, and not further us; a fliooe that is too big./Jorh hinder a traveller, as well as one that is too-little*

Fourthly, it is dangerous,for it doth choake the word, and drowne men in perdition; therefore it is Agurs Prayer, Prov. 30.8. 9. Give me neither poverty nor riches, feed me with food convenient for mee% ted ft I be full and deny thee, and fay, Who is the Lord} Fulnefle and excefle is alwayesdangerous; full tables doc caufe forfeits, full cups make a ftrcng braine giddy. The rtrongeft Saints hath beene Shaken w\t v > profperity and excefle, as Dauid, Hezekiab , Salomon-, they finned by reafon of excefle in outward things. It is dangerous to bee rich, therefore it is Davids coun-fcll, PfaL 61. 10. if riches increafe, fet not jour hearts upon them, A rich man cannot enter into the Kingdome of Heaven : // is eafier for a

Camell

A Remedy againfi Qvetoufneffe. a\

Camell togoe through the eye of a needle , than for htm to enter into Heaven i For if a man be rich, it is a thoufand to one, but that hee trufteth in his riches, and it is impoifible that hee who trufteth in his Riches ^jhouid enter into heaven ,

Lafdy,tode(ire fuperfluity mud needs bee finfull, becaufe wee have an expreffe command to the contrary, i Jim. 6.$. lfveee have food and raiment ^ let vs tberemth(be content. This is the bound that God hath fet us, we mud not goe beyond it. If it were lawfull for any man todefire and have abundance, then it were lawfull for Kings; yet God hath kt limits to them. Deut;ij. 17. Hee fhall not mult/ply tiorfes nor Wives to himfelfe, that his heart turne not away-.neither fhall he greatly multiply to himfelfe filver android, that his heart be not lifted up above his brethren: God hathfet us downe limits and bounds how farrewee fhould goe, therefore to paffe beyond thatn is finf-ull , but we paflc beyond them, when as wedefire fuperfluity, therefore the defire of fuperfluity is finiull.

But may not a man ufe his calling to increafe his wealth i

I an(wcr,tf)at the end of mens callings is not to gather riches, if men make this their end s it is a wrong end-, but the end of our calling is to ierve God and man. The ground of which is this. Every man is a member of the Common wealth, every man hath fome gifts or o-

D ther,

Qgeft.

Anfa.

3tora«I2.<5«

7.8.

Horn. 16.1 $♦

Pro. 20. £'

Pro,3o.*2«

ther, which muft not lie idle; every man bath fome Talents, and mufl: ufe them to his Matters advantage • and how can that be, except hee doe good to men f Every one is a Servant toChrift, and muft doc Gods worker no man is free • every one is Chrifts fervant, and muft bee diligent toferve Chrift,and to doe good to men. He that hatban tffiee mufl be diligent in it , and attend on it : every man muft attend his calling, and Hee diligent in it. \ If riches come inby our calling, that is the j wages, not the end ofour calling, for it lookes» onely to God i wee-muft not make gaine the ; end of out callings; there aremany that make j gaine theirgodiinefTe,and the endof their pro-! feftions : Some preach onely for gaine j others , ufe all other callings onely for gaine: but if! any man wil make gaine the end of his calling, though he may conceak and hide his end from men, yet let him be lure that hce (hall anfwer God, the fearcher of the hearts for it: on the other fide, if a man by diligence in his calling have Riches following him, hee may take them as a bleffiog of God bellowed on him, and as a reward of his calling. The diligent hand maketh rich ; thatis 5 G o d will furely reward it j not that we muft eye riches and make them our end : G o d makes a manrich , and man makes hf mfelfe rich. God mates us rich, by being diligent in our callings; ufing them to-his glory and mans good,hcdoth caft

riches

J Remedy againft QoVetoufmJfe*

riches on us: Man makes hinvfelfe rich, when as he makes riches the end of his calling, and doth not expc<3 them as a reward that comes from God. I fhall expreffe it by Jacob. Jacob he ferves Laban faithfully^ and God ble£ed birnfe that hee did grew rkh x hee went not out of his Compaffe and Sphcare, hee tooke the wages that was given him, and becaufe Gods end was to make him rich, God enriched hina by his wages, as a reward of his fer-vice. The more diligent a man is inhiscalling the more fincere and upright, the more God doth blcflehim, and increafe his riches. God makes men ricb y when as bee gives them riches -without forrowes, and troubles , when as they come in witheafc, without expedation and difquict: Man makes himfelfc rich, when as there isgreat trouble in getting,keeping, and enjoying them:when as he ufeth his calling to get riches, or when as hee ufeth unlawful! meanes.The method that God ufeth to inrich men, is this • He fir ft bids us feeke the kingdome ofhcavm, an A. the right eoufnejfe thereof\ and then aBthefe things [kail bee adminiflreduntous as wages: we muii looke to our duty, and let God alone to provide and pay us our wages: he that takes a flrvant,bids him onely to looke to his duty, and let him alone to provide him meate, drinke and-wages. Wfi are all but fer-vants, GodisourMafter, let us looke to our duty,and leave the wages to him.

D 2 But

4?

Gcn.jo,^

P-W.I0",22 (

Mat.tf.js.

_J

\

Anfw*

A %{emedy againji CoVetGufneJfe.

But whether may nor a irian rake ca re to get wealth? Is no: a man to take care for hise-flate, to increafe it and fi t it {

I anfwer, hec may lawfully t2lcc care of it, obfrrving the right rules in doing it a A\hich arethefe.

Firft hce muft not goe out of his compaff:, but walke within his owne pale: he muft not ftepoutcf his owne calling into other mens-and in his owne calling hee muft not trouble himfelfe with fo muchbufineflfcasmay hinder him in his private fervice unto God \ if hee doth fill himfelfe with too much bufinefTein his owne calling, or ftep into other callings, this is finfull and inordinate. Ifamanin his owne calling, fill himfelfe with fo much bufi neffe that hee cannot intend the things of fil-uation, that hee is io much tired with them that he hath no fpare time to fearch his owne heart, and doe the particular duties neccfTary to falvation^hethcnfailesinthis, aifd finnes in his calling.

Secondly, his endmuftnotbeami{Te,hee muftnotaimeat riches. Abr&h&m waspcore and fo was Ucob^ yet God made them rich and mighty: they were diligent in their cal* Iings,and 6Wbrought in wealth<£W calls not a mantotruft in himfelfe 3 to make riches his aime and end, to feck exceffe,fuperfluitie,and aboundance^tolivedelicioufly, to fatisfiehis lufts and pleafures 5 Oar aime muft bee

Gods

A Remed y againft QfVetmfneffe}

Gods glory and the publiquc good, and then GOD will caft riches upon us as our wages.

Thirdly, let it bearightcare,aRd aotan in-ordinate care: There is an inordinate care j which chotkes tht W*rA • yec may know whether yourcare be fuch a care or nor, by thefe three fignes.

Firft,ifyc be troubled in the bufinefic you goe about, which trouble confiftcth either in defire, fearc, or gricfc: when as cither we de-1 iircfucha blcffing exceedingly, orfcarcthat wtftull not have ic$ or grieve much for the logeofic

Secondly, when as wee feare that wee ihall not bring our eaterprifes to § affe,or attaine to riiat which we defire.

Thirdly, when as we are troubled at ir, if it bee not accomplifhcd, and grieve when at wee fore-fee any thing that may prevent it: Care being aright, fets head and hand a worke, but the affe&ions arccalmc and right, there is no tumult or turbulency in then, the iffue of all being left to God. But when is a man a covetous man ? I anfwer 5 that then a man is a eoycrous man, wheahchathdefircsari{ingwithinhim,which arc contrary to the former rulcs,and he rcfifts them notiorelferefiftsthera fo wcakelyand feebly 3 that he gets naground of them: iiee fees no reafon why bee fliould rcfift there,

D 3 and

45

I.

dmfw.

/~<t

i.

Mat.i ;.i2 2.

and therefore gives way unto them. A man is nor a covetous man* nor yet an ambitious man, which hath covetous and ambitious thoughts * for thefe the holieft men have 5 but hee that hath fuch thoughts, and drives not at allagainft them, orelfe drives but weakely, hee is a covetous or ambitious man. A godly man may have thefe thoughts and defires,but heftrivesftrongly againft them, getsgrc: of them,and gives them a deaths wound: but the covetous man he yeelds unto them, the godly man he gets the victory over them.

Now this Covetoufnefle is evill in its felfe, and therefore it muft be mortified .For fir ft of ail, it is idolatry , and Spirit tall Adulter ie; and then it is a bitter root having many ftalkes onit: hethstdothsny thing to h©ld corre-fpondency with it, hee that doth belong unto it^ to him it is the root of ail evil!. Luke 16. Itkeepesamanfrom falvation, \z cbexkes the good feed of the Wordfowwe in mens hcarts.Se-condly, it muft be mortified:for the vanity of the object is not worth the feeking:therefore, Luke 1 6.?. Earthly treafureis fet downeina comparifon with the true treafure 5 and exprei-fed in thefe fourecircumftanccs.

Firft, it is called, the TA&mmon ofunrighte-

oufneffe and wicked riches , becaufe it makes

men wicked; it being oppofed to fpirinnll

bleffings, which arebefh

Secondly, // islcajl y becaufe it doth leaft

good,j

A Remedy againfi QoVetoufneffe. a y

good, preferves us not from evill , doth the fouienogood.

Thirdly^ In is but fa/fe treafure i it hath but the fhadow of the true, it fhines as if it were true, but yet it is falfe and counterfeit.

Laftly>itis notour wnejt is anothers mans; Riches are the goods ot others , not our owm^Luke 16,12.2ndLuke 10.4141. There are foure attributes given to riches. Firft,7^ are many things 0 and require much labour 5 Martha wa$ troubled about many things. Secondly, they are uftnecefTary, one thing is necejfaryA Thirdly, they mU bee taken may from vsA Fourthly, they are not the befi: and therefore our defire after them fhould be mortified.

From hence therefore be exhorted to mor-tifie this earthly member, Covetoufnefle^ which is Idolatry • a finne to which all men are fub-je&. Young men though they want experience of Riches, are notwithftanding fubjed ro this vice -, but old men are moft fubje<ft to it, though they have leaft caufe and reafon for ir. Prof (Tors of Religion are fubjeft to it,ma-ny times it growes up with the Corne and 1 choakes it • therefore ufc effcdtuall meanes to root it out of your hearts.

Fir ft of all, pray to God, not to incline your hearts to Cevetoufneffejtis impoffible for man, but eaficfor God to doe it.

Secondly, be humbled for finne : wee are fo covetous and defirous of money 3 becaufe

D 4 wee

rfe.

1.

Pfal. 119.3^

■

\*cc arc never humbled for ffnnc, fo much as wcc fhould bee $ and this is the reafon why many would rather kcChriftgoe than their wealth and riches.

Thirdly, ufcthem to better purpofe than

formerly yec have done; make friends with

them, find fomc thing bet ter thai them co fee

your hearts upon i except yce have a better

trcafureirce wiH not vilifie and depart with

thefe. Labour therefore for true Gtilineffi

With content) which kgreMtg&ine^h Tim.

6.6. This mil heale the malady, and

take awiy the falfc pretence of

gathering, having, and af-

fcfting riches.

• *

FI^JS,

AN

ELEGANT

AND LIVELY

DESCRIPTION OF

Jf ^Spiritual! Life and £*** #e^ Death. ^*"<~

P E LIFE RED

In divers Sermons in Lincolnes-lnne,

November the 9}^ m . dc xxi 11. vponutu, 5.25.

BY

Z ^P. then Batchellor of Divinitie, and

Chaplaine ia Ordinarie to the Prince his Hightejpt.

Ignatius Epiftola 15-ad Romanos.

Mors eft vita fine QhriJlo>

LONDON, Printed by Thomas Cetes for Michael Spirkt> at the blue Bible in Grune-Artttr.

1 6 j 2,

•

*i

Elegant and lively defcripticn^ of Spiritual! De at Hand Life*

' Iohn 5,25,

Verily fuerily, J fay untoyoujhat the houre

is camming and now is, when the dead

Jhattbeare theVoyce of the Sonne of God,

and thy that hear efl? all live.

HE Oceafion of thefe words was this':.when as Chrift bad affirmed to the Iewes^ that God was his Father > and the levoes went a-fottt to kilkimfir //,ve.i 8. He proves what he had faid by this argument: He that is able to give life ta the dead is God, or the Sonne of God; But I am able to give life to the dcad^ (The •hofire is cemming and novo is^ when the dead fhali weare the v&yce of the Sonne of God, andihofe that heare it fjall/ive^J Therefore I am the Sonne of God. In briefe. thefe words fiiew rifts Divinity by the effects of it.,, that he can quicken the dead. In '

Silt

jfn Elegant and lively Defcriptm,

2.

3-

In thefe words we may confider chefe parts. Firft, the fttbje& on whkh Chrift doth ex-erdfe hisDivinitie; and that is, on dead men* The deddjhaHhedre the wytt 0fthe Strive ofGed. % Affd fhd live. Secondly, the inftrumcut by which he doth it,and that is,h hi* fftr^which is not meant onely the bare preaching and hearing of the Word; but fuch an inward, commanding,powerfui!,operauve word, that makes men doe <hat which is commanded them: Such a word was fpoken to Lazarm be-! ing dead, La^arm cpme forth h and he did it. T his word command* men, and makes them to obey it.

Thirdly, the timewheo he will cxercifc his divinity $ the hture is commlng^ and mow is \ that is^the cimciliali come when as it fliall bee a* bundantly revealed, the fruit of the Gofpcll rtiall appeare more plentifully and fully hereafter^, but yet it is now beginning to appeare 4 there is now fome fmall fruit ont. Laftly,it is affirmed with an afleveraticnoroath- Verify Verify I fay untojtM : And thefe are tie parts of this Text.

Out of thefe words I purpofe to &ew you thefe three things.

Firft, What the eft ate of all me* u out ef Cbrifi.

Secondly, what we gainebj Ckrift.

Thirdly, what we mujt dee fir chrijt.

Firft, we will (hew you what your ftateis

of Spirituall Death and Life.

51

out of Chtift, for this will make you to prize him more. And the point for this is,

that every mtn out of Chrift is in a ft ate of death ,<* dead wan : that is. All men however they are borne living, yet they are ftill dead men: without the living Spirit the root is dead. Hence are thefc places of Scripture, Gen.z.ij. The day that t km cat eft thereof thou (halt die the death. Mat. 8. i i.Let the dead bury their dead. Ephef. 2,1. Ton hath he quickened , who were dead in trefpajjes and finnes\Eph f. 5,14. A wake tbm tbatjleepeft^ ft and up from the dead> andchrift (hill give thee light* The meaning is, that all men arc fpiricualiy dead* This will be of fome moment, to fhew you that you are dead without Chrift. Yee accoum it agaftly fight to fee many dead men lie together,it af-fe&s you much: but to fee a multitude of dead m?n walke and fiand before us, that affe&s us not.The naturall death isbut a picture or fha-dow of death,but this fpirituall death>is death indeed: As it isfaid fpiritual'y of Chriftsfiefii, lob. 6. 5 5 \Tbat it is meate indeed.Now that you may know what this death is,I will fliew you,

Firft of all, what this death is.

Secondly, how many kinds of this death there are.

Thirdly, the fymptomes and fignes of this Jcath.

Fourthly, the degrees of this death.

For the firft 3 what this death is 5 it confifts

in

Doff.u

I.

2.

3-

What this fpi-ritaali death is

1.1 it '> ' "

ca, >An Elegant and lively Defcription,

\

Rom.7«ifr.

I.

in two things. Fir ft, in death there is a privation of life: then a man is dead, when as the foule is feparated from the body.- fo a man is fpiritually dead, when as the foule is feparated from the quickning fpirit of Grace, and righteoufnefle : This is all our cafes,/* *« there dvcels nogood^ there is ho Spirit of life within us: the Soule is fo out of order, that the fpirit is weary of it and forfakes it. When the body growes diftempcred and unfit for the Soule to ufe, t hen the Soule leaves it. Even as when theinftrument is quiteoutofrune 3 a man layes it afide; whiles it is in tunc he plaies on it: So a man dwels in a houfe as long as it is habitable and fit to dwell in,bu t when it becomes unhabitable he departs: fo, as long as the body is a fit organ for the foule, it fceepes it; when it becomes unfit, it leaves it. Even f@ the holy Ghoft lives in the foule of man, as long as it is in good temper, bur being di-ftempered by finRe, the holy Ghoft removes. You may fee it inJdam ; as foone as hee did eate ©f the fprbidden fruite, the holy Ghoft left him,and he loft his Originall righteounes. Secondly^n this death as there is a privation, fo there is alfb a pofitiveevill quality wrought in the foule, whereby it is not onely void of goodneffe, but made ill. In the naturall death when a man dyes, there is another forme left in the body; {o in this fpirituall death j there is'an evill habit, left in

the

of Spirhuall Death and Life. c&

tbcfoulesof men: This you may fee Heb % ^ % 14, where the workes you doe before regeneration, are called. Dead workes : there would fee a contradi&ion in calling them dead mrkes y if there were not another pofi-tiveevill forme in man, befide tbeabfence of the quickning Spirit, which forme is called Flejb in the Scriptures,

But it may be obje&ed,that finne is a meere privation of good,that it is a Non-em • therefore flefh cannot bee faid to be an operative qualitie and forme of finne,.

To this I anfwer, that though all finne be a meere privation, yet it is in an operative fub-je&, and thence it comes to paffe that finne is fruicfull in evill works, Afrfor example, take an Horfe and pne out his eyes, as long as hee ftands ftill there is no error; bat if he begins to runne once 3 he runnes amifle, and the longer heerunnes 3 the further hee is out of the way wherein he fiiould goe^and all this becaufe he wants his eyes,which fhould dire£ him: So it is with finne, though in itsfelfe it be but a meere privation, yet it is feated in thefoule 3 which is alwayes active: Anima nunqmm otio-jfa$ The goodnefie that ihould inlightenitis taken away, a?nd there isapofitiveevill qualitie put into ir, that leades us on to evill.

Confider farther, whence this death proceeds, the originall of it, is the under (hading & mind of maryvhich \%p'm&vivens^& ulti-

mum

toio.

Obitci.

Anfo.

,An Elegant and lively Vefcription,

mum mortem . That which lives firft and dies laft. The caufe of life is the uoderftanding in-lightened to fee the truth; when the affe&ions are right, and the underftanding ftraight, then we livejwhcn it is darkcncd 5 all goes out ofor-der./^.i.4.fpeakingofChrift,itisfaid, that in him there was ltfe y and the life was the light of men-, he w?.s life becaufe hee was light, he did inlivcn men, becaufe he didialightenthem, therefore Ephe.^.q. the Apoftle fpeakes thus to men ; Awake then thatjlecpefi s ft'and upfrom the iea^ and chrift (hailgive thee //g£J:becaufe light is the beginning of fpirituall life. Therefore it is (aid James I, 18. Ofhis owns will begot he them, by the word of truth: that is, the word re&ifies the uoderftanding and opinion, which is the firft thing in this fpirituall birth: and Ephe 4. 2 2.2 4. Put effthe old man which is corrupt, according to the deceit full lufts thereof 5 and put on the new man, which after God is crea -tedin holinejfe, and perfect rtghteou/neffe. The old man is corrupt according to the deceitfull lufts -.that which is here called deceitfull Iufts, &c. in the Originall, fignifies, lufts proceeding from error^ and bcliaeffe proceeding from truth; Luft proceeds from error, in miftaking things j for luft is nothing elfe but affection raifplaced 5 proceeding from error :and that holineffe in which God delighteth, in which bislmageconfifts, comes from truth. When Adam was alive, hee judged aright, becaufe

then

of Spmtuall Death and L ife.

57

then the wheclcs and affe$ions of his foule )

were right: Being dead byreafonof his fall,

he loft his fight, hee law no beauty in

the wayes of God 5 and this is the cafe of all

unregenerate men : but when the Spirit refii-

fies the judgement and convinceth men of

finne and righteoufneffe, then they beginneto

1 revive. To be dead is to have the uoderftan-

ding darfcned, the judgement erronious: to be

! alive is tohavetheunderftandinginlightened,

1 and the judgement re&ified - And thus much

for the firft, what this death is.

We come now to the kindes of this death j which are three.

Firft, there is a death of guiltinefle • one that is guiltie of any offence that is death by the Law, is faid to be but a dead man. So every one by nature is a dead man, bound over to death though he be net executed.

Secondly, there is a death in finnc that is oppofite tothe lifeof fan&ification, Ephc.2.1. Yen hath he qmckned> who were dead in trefpajjes andfinnts'.zxA there is a death for finne that is contrary to the lifeof Glory. • Thirdly 5 there is a death that is oppofite to the life of joy :in hell there is a life, man is not quire extioguKhed^butyet men in hell are faid to be dead, becaufe they have no joy. This death confifts in the feparating of God from the foule 5 when God is feparated from the foule 5 then man dies this death of forrow.

E God

The fcindescf

Spiritual! death,

I.

An Elegant and lively Tkfcription,

Mat,* 7,4.6.

Thefymp-to roes cf Spiritual! death.

I Cor.r-l4«

Obiett.

God joynes hinaTelfc to the foules of good and .

bad 1 to thofe that are not fanftified^ he joynes

himfelfe in a common wanner, and thence it J

is, they have common joy 5 commonconiforr, !

common ci vility;to the godly he joynes him- i

felfein an extraordinary manner 3 by which |

they have extraordinary joy .-now when God

is feparaced from the fou!e 5 then comesa per-

fe&deathjfeeit in the reparation of God from

Chrifts hurnanity.God withdrawing himfelfe

from him but for a tina?,he crieth our,^) God

myGoi^ why baft thou firfikin mec\ AsG'jd

withdrawes himfelfe more or !effe 5 fo is our

joy, our forrow more or leflfc. Thus much

for the kinds of this death.

Wee proceed now to the Symptomes or' fignes of this death, and they are fotire.

The firft is this- men are faid to bee dead when they underftand nothing, when as there ; isnoreaion exfbntin therr^when they fee no ' more than dead men. The life is nought elfe but thefoule acted: then a man is faid to live when the underftanding part is aited.So man is fpirirually dead when as his underftanding I is darkened, when as hee fees or underftancft nothing of Gods wayes, becaatethey arejpiri-tudl) and he earaaH*

But it maybeeobjefled : men under/land things belonging to faith and repentance, carnail men not yet fan£ti5ed have fotns un-

derftanding of their,

I anfwer.

I anfwer,that they may underftand the materials belonging to godlincffe as well as o-thers^ but yet they relifli them nor, they fee them not with a fpirituall eye.TVM.i^. They Art.to every goodrvorke reprobate ^ they cannot judge aright of any good workes, as to like, approve and love them * to fee a beauty in them as they are good-: Rom.S.j. thewifdome oft he flefh is enmitie with God^ for it is mtfub iefi to the Law of God^ the Greeke word is jftfearifni. the meaning is nor that they un-derftand it not, but they like it not, they relifti it not, they raft.it not ^they thinke of Gods wayes,that they are but folly,i Cor.2.14. They are at enmity with them Jhey count them drofje.

The fecondfymptorne of death is, want of motion : where there is no motion, there is death. All men naturally want this motion, they cannot judge or doe any good thing by nature: they may doe the opus operatutn, but they cannot doe it in an holy manner 5 their prayers, their hearing, receiving of the Sacrament, and the like, are dead workes without faith the principal! of life, how ever they may be faire in other mens eyes.

The third figneofanaturall death,isfence-lefncflfcjfo men are fpiritually dead,when they are not affe<3ed with Gods judgements, when they have hard hearts which cannot repent, Rom. 2.5. when they have hearts 4s hwdasa pne^ E^ek.$6> 27. or when they are affe&ed with j

E 2 them

59

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Prov. 11.12. 2. Pet«2.22,

4-The degree* of Spiritual! death.

I.

them onelyasnattsrall men apprehend evills oot from a quickning Spiric^but from a felfe-lovc.

Laftly, in natural! death, there is a lefle of that vigor, that beauty in the face and countenance, which is in living men: So in men that are fpiritually dead,thefe is no beauty, no vigor, they have death in their faces: they may have painted beauty ,which may be like the li-ring, fas he faid i fiHamputavi ejje vcrum^ & verumfuuvi ejftpilium:) they may be much alike, yet they haue not that livelineflfe and beauty as living men have, Gods beauty (the beauty cfholmeffe) is not found in them.

But it may bee objected, they have many excellencies in them, they know much, they] excel! in morall vertues..

I anfwer, they may have excellencies, as a dead man may have Icwelsand chaincs about hira,yet they aredeadrthey have them,but yet they arc as lends ofgoli in ASmvesfooute^hcy arc as £jrf*^thcir good things make them not men 5 they arc beaurifull,yer they are but dead men;as thccvill workesofgood men make them not bad men,- fo the good workes of evill men,, make them nor good. Thus much for the figncs of this Death,

We come now to the degrees of this death, in all thefe deathes there are degrees« Fir ft in the death of guilt, if you have had more meanes,the guilt is greater, if you make no

ufe

of Spirltmll Death and Life.

ufc of them. The Gentiles they fhalltnety be con-demnedfor breaking the Law ofnature , becaufe they knew no other Law 5 7 heIewesthey (hall be condemned for finning againft the Law ef nature, and (be Law of Me fts t they had a double Law, and fhail be condemned for the breach ofjj^ Chriftians baving a treble Law , the Go{pelI,rhe Law of nature, the morrall Law, fhaSbe condemned for dl three, 5 and among all Chriftians, fuch as have had more meanes, and better education, the greater (hall their punifbmentbe.

Secondly, in the death ©ppofite to the life of fan&ification, there are degrees. Now yee rauft know that there are no degrees in the privative part of death, btit they arc onely in the pofitive. The lowed ftep in this fecond death is to have enmity to the wayes ofQod y being fighters againft Qod % and enemies to the Saints 5 this is the loweft ftep. The fecond degree is, when as men arc not foaftivcthat way, but yet are dead in f leaf ares, ambition 3 covetoufntffe, and the like. There is a gene-ration of men which trouble not themfclves to oppofe God and the Saints, but give themfelves to pleafures, and like thofe WiJowes, I Tim.y6. are dead in pie'afm-es,n hue they are dive. The laft ftep in this deatb,b the death of Civility. Civill men come nearer the Saints of God than others, they conie within a ftep or two ot heaven,and yet are fhut outj they ate

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notfarre from them the ksngdome of tiemcn^ as Chrift faid to the foungman^ yet they mifle of it as well as others.

Thirdly, for the death that is oppofiteto the life of joy, the degrees of it arc more fen-fible: Some have legal! terrors, the beginnings of cternall death; others have/*4i?^ conscience ^ and toj in the holy Ghofl^ the beginning of eternall life. And thus much for the degrees of thefe deaths.

Now hearing that all are dead in trefpaffes and firmes, y ee may objed • If wee bee dead, why doe you preach unto us ? If we be dead 5 we underftand not, wee move not, we are not capable of what you fay.

To this I anfwer, Firft, there is a great difference bet weene this fpirituall death^and na-turall death.

For firfr 3 thofe who are naturally dead, under ftand nothing at all: but in thofe who are fpiritually dead, there is a life of undemanding, by which they themfelves may know that they are dead 5 men who arc naturally dead, cannot know they arc dead.

Secondly, thofe who are fpiritually dead, may under ftand the wayesof life: though they reliflvthcra nor, yet they may heare and receive them, which thofe who are naturally dead cannot doe.

Thirdly, thofe who arc fpiritually dead,

may come to the meanes, to the poole in

• which

of Spirituall Death and Life.

which the Spirit breathes the breath of life 3 whereas naturally dead men cannot come to the meanes of life„>

Secondly 1 aefwer, that though yee are dead, yet hearing may breed life, the word can doc it. There was an end why Chrift fpakc to L&ztLYus^ that was dead, Lazarm ctme /Sr^becaufe his word wrought life 5 therefore though ycc are dead, yet becaufe the word can worke life in you, our preaching is notinvaine-

Laftly, this death is a voluntary death.Men who are naturally dead cannot put life into themfelves $ no more can thofe who arc fpiri-tually dead when they have made themfelves dead. Men die this death in a free manner j I cannot better cxprefle it,than by this fiaaili-tude. A man that is about to commit the a& of murther or trcafon,his friends perfwade him not to doe it, for if hee doth, hec is but a dead man 5 yet notwithftanding he will do it; we fay of fuch a one that hec is a dead man willingly. So wee tell men, if they doe thus and thus, that they goe downe to the Chambers of death, yet they will doe it. Hence is that Ezek. 18.3.1. whywiUyedie^ Oyehoufe of Ifntete implying that this fpirituall death in finne,is a voluntary death.

But ye will obje&, men arc not quite dead,, there are fome reliques of Gods Image ftill left in them 5 how arc they then dead/

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To this I anfwer, that there is a double

Image of God $ firft a natural!, (landing in

the naturall frame of the foule,as co be immor-

tall, immaterial^ Sothereis underftandirg,

will and reafoa, and fome fparkes of hfe left

in us, as the rett^aiodcr of a ftately building

that is ruinated: but yet there are no fparkes

of the living Image of God left in us,tftcfpi-

riruall Image of God cmftflinginboltnejTt and

true rigbtcoufnejjCy rem&izes not 5 the Papifts

indeed deny ir, but how will th?y anfWer the

rule of the Fathers : that Sxpernatttrdliadona

funtpe&iSt&AvlAtStnaturahaqudffatAy that ftl-

pernaturall gifts arc utterly taken away, no

fparkesof them remaine.

But it will be obje&cd,that though men by nature have nothing lefr 3 yet there is now an unherfall ability and grace, an univcrfall fufficiency given unto them.

To this I anfver, that that which they call univerfdlgr&ce^ is the fame thing that nature is, but they put another tearme upon its it is found in nature, and common tQ2ll wherever it is, therefore it cannot be grace. For in grace there is alwayes fomething that is peculiar.

Secondly, if there fhould bee an unsverftli grace,the Saints would-be no more beholding to God, than other men; if God give all alike ioa!J 5 itfhould not bee God,butthemfelves that put the difference. Thirdly, ifchere were that gcncrallfuffici-

CPCV

.

of Spirkuall Death and Life;

6 5

4.

ency, ic would takeaway allele&ions there might then be prefcience, but no cle&ion, no predeflination to death or life*

Fourthly, if there were a generall grace, what is the reafon that Paut made it fuch matter of difficulty to anfwer that quefiion of eleftion, Rom. p. H Ariptle and other Heathen, if every one have fuch a generall fuf-fickney , Paul would not have made fuch a fcrupulous anfwer, and hav£ cried cut of the depth.

Fithly 5 thcrc is no fuch univerfall ability ,be-caufe that winch U borne offiejlj is fie (h^ and that which is home of the Spirit is Spirit 5 we are all home of the flejh, and cannot therefore have this fpirituall iufficiency.

But yet there are fotne fpirituall gifts in men.

I anfwer, that we cannot have thefe fpirituall gifts if we are nor borne of the Spirit • that which u borne ofthefie(h isfteQ) . Not Bdlarmine hiT.ielh^norany man tlfe will Uy that all are borne of the Spirit, It is our Saviours ovvne fpeec^. John 1 <> .2. E very branch in me not bearing fruaejke tu ketb away , and it is cap out, and withered^ that is, as the branch nut being in the roof, bringcth forth no fruit, fo men as long as they are not ingrafted into Chrirt, bring forth no buis, no fruite at all } they may hcarethe word, but they cannot makeufeoi it, they cannot doe it without the Spirit, and

that

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is free: it breatheth where it lifltth : compare lokn 3. 8. the Spirit breatheth where it lifletb^ with John 6. 44. No man can come unto wee un-le£e the Father draw him, that is,not asa fheepe is lead with a bough s for Cbrift doth not fay, no man will come^ but, no man cm come except the Father draw him 5 compell him as it were by force, not pcrfwade him by intreatie: that is,mleffe he changcth, and taketh away his wolvifh will.

But it will be fcbje&ed, that God drawes every man.

I anfwer,that the context concludes againft this. For Chriftdoth bring this in, to (hew the reafon, why many did not receive his Do&rine5 and hee concludes with this, that men therefore doe not receive it, becaufe God doth not draw them: None can come unto me except the Father draw him.

I will anfwer one obje&ion more and fo conclude: If we are dead, to what end is the Law given, why are wee commanded to doe thus and thus, if we be dead c

To this I anfwer, that the Law is given to this endfofhetvus our weakne£e 5 andto leadem unto Chrifi: it is not giaen as to fcecpe cxadly, for that is impoflible: it was impofstbte to keepe it through the weakneffe oftheflejh^Rom.Z^. the Law was therefore given that wee might know our wcaknefTe^not that we /hould keepe it, but that Chrijis rigbteoufneffe might bee ful* ■• • filled

efSpiritmli Death and Life:

6 7

filled in us by faith\ &1/.3. 24. the Law Utur fcboelemafted to bring $u to Chrifi, that we might be mjiified through faith 3 that is the end of the Law„

But it will be objc&ed: that in as much as we are commanded to doe things impoflible, mans nature is deftroyed, for man is a free creature. Secondly, the command implies an abfurdity, an impoffibility, to bid a man doe that which hee cannot doe 5 to bid a man that is in a deepe WeH, bound hand and foote, to come outhimfclfe is foolifh 5 yee may blame him lot falling in, if is abfurd to bid him come out.

Tothislanfwer, that there is a difference betweencthe externall binding,and the bonds wherewith a man is fettered by finne; There is an externall impediment, which a man cannot remove 3 as when he is fettered in the well; but there is no externall impediment, when as men are bound in thechaines of fin. When wee command you to doe thus and thus, all the bufineffeis with the wil,we rather fay men will not 3 than they cannot come-There is liber-* ty when as a man hath eligibtle otnt* tligibile^ when bee hath athisg in his owne choife, when there is no impediment, when hec may argue both wayesrlfa man out of the pervert neffe of his nature doth it not,it is not cora-pulfory, but free ; a beads adion is not ffcee oecaufe hee cannot reafon on bothjufes; feat

^lihen

Cbieffo

Anfe,

Vfil.

man when hcc confiders arguments on both fides, tthtnhee cm fay, doe not doe fucha thir^but doe fuch a thing; when he can conceive arguments on both fides,hc is free-there is no fuchexternall impediment in him, as to bid one in darkenffe, to doe a thing of the light,or one bound hand and foote in a pit, to come out ^ fince the chiefc impediment here, is in the depraved wils of men^ which God doth re&ifie and change by hisgrace and Spirit, through the ufc of meanes.

If then every man out of Chriftbeeinan cftate of death, let every man examine him-felfe, and confidcr whether he be a dead man ornG^this is the great querc or queflion in this mutability and incertaintie of things. Let us make the life tocomefure; our life is uncertain here • but have we this fpirituall life, are we living men? then wee are happy: but are we dead < then he that is not partaker of the firft rcfurre&ion, (hail not be partaker of the fecond. It is too late to begin to live,when we are dying, certainely the time of our naturall death is a time of fpendiog, not of getting or inquiring after life: If yec defcrrc this fcarch while yeeare in health, when ye lie on your deaths bed,when ye fliall fee heaven and hell immediately picfented unto you, this question will hold you folicitous, and then you fliall fee that this fpirituall life, is the life indeed. The time of this naturall life, is

not)

of Spiritmll Death and Life:

6 9

not long; the candle burncs not long if it burne out: vet it isoftner blewneout than burnt out % men oftner fall downe than come down from the tree of life: this Tabernacle is often throwae downe before it fals downe, therefore in this iliort life make your felves fure of eternall life.

Now there arc two things which hinder this fearch and inquirie after fpirituall life.

The firft is a falfe opinion; men thinke thcmfelves in the wayescf life, being in the wayes of death; they thinke there is a greater. latitude in the Gofpell than there is.

The fecond is,men arc not at Icafurc 5 there arc millions of bufinefles in their hcads,fo that they cannot hearken to the whifperings of confcience$they have nofparetimc to be wife unto falvation \ It will be mr mfdtme therefore toconfUer mr end, Deut. 32. 29. To helpe you therefore in this Quere, whetheryou arc dead or alive? Confidec firft, if ever you have beenc dead. Secondly, if ye have beenedcad, whether yee are made alive.

Firft, I fay, confider whether yee have beene dead or no; I raeane, whether fin bath bcene made alive in you, that you might die, Rom.7.9. 10 1x904 alive without the Law once , but "when the Commandement came^ finne revived, and I died i that is, the Commandement awakens my finnes, and they being a-alivc I died j finne when it affrights not a

mans

1.

2.

I. I.

Jn Elegant and lively Vefcriptiori,

Gea.42.21

22*

mans confcicnce, then hce is dead 4 when it wounds the confcience, then hee is alive-The Law being brought to the foule by the Spirit, yeefeethere&itude of the Com man-dement, and your owne obliquity andcroo-kedneffe; then finne is alive and ye die. Peter preaching to the Iewes, Atts 2. recites to them their fume in crucifying the Lord of glory, which finne was made alive, and pricked them at their hearts. Sinne was dead in David,ti\l Nathan and the Law cam? unto him, afterward hee lived and was humbled . Luke 5. Peter feeing drifts Divinitie by the draught of Fifhes, cries out, Depart from mee Lord, for I am afinfrilmw • hee had finnes in him before, but they were dead 5 then they were made alive. />**/, hee had finnes that were dead in him, but when the outward light ( which was but a tipe of his light within ) did fliine about him, then he dies, and his finnes were made alive. So l$fephs brethren had finnes, but they were not made alive till they were put inprifon^then their finne in felling their br$tber lofeph lived^ and they died. Hath finne everbeene alive in you by the com-mandement to (lay you ? that is, hath it bred fuch an apprehenfion in you,as of death;(not a figh or two for a day,that is no fljying of you, but ye mutt apprehend finne as death, as one that is to bee executed forthwith apprehends death, fo muft you apprehend finne) then

it

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of Spiritual! Death and Life:

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1 G©r.5.J7.

it is a tigne, that there is life within you. Secondly, are yee made alive againe i Is there &ch a change in you as if yee were other creatures,as if yee lived an other life ? Where this life isjit works an alteration and a change, gives us another being, makes us to bee no more the fame men j Who ever is in chriftjs a new creature , it works a generall change from death to life 5 it makes all our actions to bee vigorous, like the anions of living men, Olz things pajji awaj, aS things become new, it makes men lead a new life: If old acquaintance and lufts would draw us away, we anfwer that we are dead,that we live no moe to thefe, that now we have not our owne wills : chrift I roes in m and wcrkes in m^ Gnl.z.2o. It is not I that livejbat Chrift lives in we. The fame mind will bee in us that W& in chriji lefus, Phtt 2.5. Now ifyedenretoknow whether Chrift live in you or no, or whether you are in an eftate of deatfyyou rauft fee whether you have thefe two things which are in every one in whom Chrift livetfajfirft fee whether you live to him: He died that roe firm Id not live to our felve^ but \to him alone. In moral] things the end and principle are all one. Before Chrift lived in you, all you did was from your felves,ye were your owne principle and end : but Chrift living in you, there is another end 1 ye eye Chrift, ye looke to him, all that ye dae is done in iTnceri-tie, it is done for him and from him.

But

2 Cor, 5,1.5.

Qgeft. Jnjip*

j(n Elegant and lively Vefcription^

But how can Chrift be the end of our callings, eating, drinking, and recreations ? I anfwer,that of every a&ion Chrift muft be the end, yee muft doc as a man in a journey 5 though every ftep he trcades he thinkes not of his journeiesend, yet the generall airae of every ftep muft be for that end, and that cau-feth every ftep: fo in all yce doc, the generall end muft be Chrift.

Secondly, if Chrift live in you, your hearts cleave to him, as to the Principle of life, as the child to the dug^or the element to its natu-rall place. What ever our life is, we cleave to it;Some place their life in their credit ? take a-way it, and they die: others in riches 5 take a-way them,and they perith. What ever is your god,if it be taken away,yoaperifh. Therefore lohn, 6.6$. When Chr'tjl demanded of the twelve^ whether they would Ukewife goe away . Peter makes this anfwer^ Lord y whither Jhall wegoe} thou bafithe words of etemail life.

Thirdly, ye may know,wnat life ye liue,by the food that feedes it .Oy 1c feeds the Lampe, fuel the fire .If your life be fed with the duties of obedience, then yee live, if yt keepe my Commnndements , yee/iall live in them , faith Chrift: youfhalllivein them as in your proper element, as the Fifli in the water; every motion out of it, is to death. There are two < forts of men to whom this trial! doth be-long.

The

ofSpirituall Death and Life.

The firii arc thofe 4 tt£» have a name they live and yet are dead, like the Church of Sardis,

The fecond to whom this bclongeth, are thofe who are dead indeed.

The firft of theft, are like the Angels that take bodies, and doe afHons; they are not truly living men, though they ap.jeare to b . Now the fignes that Charafteiife thefe dead men from thofc that arc truly living,are five, taken from the fignes of the fained life, in the Spirits that have bodies buronely m appearance whereby they are diftinguiQjcd from bodies that truly live.

Firft, Angels that take affurncd bodie^eate and drinke,and are not nouuihe)^ the Angels that came to Lot, and Abrab*m y ^n had created bodies. SothefcJeadme.idoealItlK« actions that living men doej they heare, t ; ;n pray, they readc, but they tarne it cot into flefh and bloud.becaufc there isnolifeintheroithey are not the ftronger for hvaung,or any thing they doe; thfy thrive not, asthofe that have the Boulimia, they cate and drinke yet they grow not,b?caufe there is an Atrophy in then' bodies We presch to men,yet they are the fame this yeare as tBey were the laft : they have a name to hveand yet they live not, they turne mat the meanes to ttcih and nourifhment ;it is afi*neof a living/nan that he growes. That which is faid of a go$£ wit, that it makes ufe

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An Eltgant and lively Defcr^tion^

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of every thing, may be faid of grace • it turnes all the parages of Gods providence imonou-rifhment- ftormesas well as faire gales ,helpe a living man to the haven.Affii£lion,profpe-rity,allput him onandhelpehim forwards. Take one not having this life, doe whatyee will hee thrives not; as an unthrift, put him to what trade you will, he thrives not, hee is ftill on the lofing hand 5 fo thefe men, pro I rity, adverfitie 3 helpe tliem not:put any thing to a dead man to doe, he doth it not 5 (o thefe men. the Word and Sacrameoc bclpesthem not,becaufe they are dead.

Secondly, the motion of the Spirits that take afiumed bodies, is not from any inward piincipall, nor from the motion of life within : fo the a&ions of men that are not alive ^are not from the principles of life, they are not vitall motions* but as in other anions, the VVheelesgoeaslongasthe fpringisup that moves them .' fo the atiions of men that are dead, as long as the fprings are up and the influence continues,they move. When they are j fickcand apprehend death, then they will doe I many things-hut thefe being gone their good-neffeis ended: vvhilft they deepcly apprehend fome accident, they will be good, that being gone and forgotten, their goodneffe ends • Many whiles they have good acquaintance, and are in good cornpany>wi!l be good, but when they arc gorA; their goodneiie cea-

fcth.

of Spirituall Death and Life.

75

feth. Thefe men have golden outfides, they fecme to have the Kings ftampe upon their a&ions, ycc they are but counterfeit • they, pay God in counterfeit coine,nut in currant mony^ their actions have z forme of religion^utyetthe power is wanting • all they doe is out a meere formality; their Prayers, their Sabbath keeping are but in fhew 5 thofe anions and duties that have mod power and life in them, they doe leaft of all relifh, they taft them not, be-caufe they have no life in them. In general], alltheadions that men wanting life doe, they are but dead workes, they may bee deceived with them for a time, but when death comes, they fliall finde them to be but dead. Remigius a Judge of Lortigne tell, this ftory, that the diveli in thofe parts did ufc tog | ive money to WitcheSjWhich did appeare to be good coine, feemed to be currant money at firft$ but being laid up a whikyt then appeared to be nothing but dried leaves: fo the diveli deceives men now, he makes them to doe outward anions, which have a fairc (hew, but when they need them, they then appeare as they are, to be nothing but dead leaves, becaufe the principle of life is wanting.

A third propertie ofaflumed bodies is this, that they arc taken up oncly for a time, and then are laid downcagainc, as the Spirits that take then lifted: fo in thefe men which feeme to live, there is an incon&ancy and rau-

F 2 tability

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tability in their lives, they lay downc theirre-ligion as occafion ferves. If chac they did was done in refpeii to God, ir would bee al-wayes the fame,thcir company and occasions would not alter ic 5 bur becaufeithnotdonc inrefpe^to God, therefore as their company and occafions are mutable, fo is their religion. They are & inconttam as clouds with$ut rAtnejhtttrc quickly ft*Uered\ like wandring Stars, or like the txornmg dew , rhat is foone dried up. The Saints have an incqualirie in their liver, yef they never die againe- they may be Scblyjutt thtfe men arettvtce deader ees plucked up by the reotcsj hat never grow againe; The Saints may bee as fheepe foylcd with a fall, but they can never become Wolves a-gaiae, but thefe men they rurne Wolves a-gaine, fo did Pharoah and Saul. The Saints have their Turbida wservaUa ,their ebbing and flowing, their full and their waine y but yet all thefc cloudings doe but obfeure their graces not cxtmguHh them: the darkeneffc of the night extif guifheth not the light of the Stars, but covers it • fo doe thefe cloudings but only cover the graces of the Saints. All the good-n< ffj of or be* men that feeme to live, art but Luc/da intervlU^ they are good but by fits, when as tfcofe that live are bad but by fits, Nullan fiftumeft diutnrnum, their goodnes is bur counterfeit, therefore it lads not, it holds not out.

Another

of SpirituaH Death and Life.

77

Another diftinguifher of thefe walking Ghofts from living, is this: the anions they doe,tbcy doe them not as living men do,they make apparitions onely and vanifh. Thofr men that have nothing but civilky,itquickly vaniiheth, they are like the Church of Sardis y Reve. 3.1. that had a name fhee lived, and yet was dead 1 their workes are not perfect throughout,they were but lin(cy-wolfey,they were not thorow paced in the wayes of God 3 but (huffelj 5 they grafpe at both 5 and comprehend neither} they doe many things, but not all. As the young man that came to Chrift> Chrift looked on him, and loved him . what di-ftinguirtied him ? one thing was wanting, his workes were not perfe&, his heart was fet upon his wealth,he would doe any thing elfe, his heart was not weaned or divorced from it. Saul had a name to live, but yet "his workes were not pcrfed, when Samuel came net i then hec was difcovercd; that was but his triall,he would not reft in God. Herod did many things, yet he was not perfe#, hee would not leave his inceft 5 fo all that have but a forme of religion they are Wolves though they have a fheepifh out fide, they arenotperfed, ye (hall know them by their workes.

But what vyorkes arc thofe that we cannot fee them doe?

I anfwer,thcy may be exaft in the firft, yet faile in the fecondT^Ie, and thofe that pra-

F 3 ftife

Mar.io.2l.

lSam.i).8. 9*10.

Mar,<J,2o.

Quejt. Anfw.

r-i

I Thcf. I 3. 2.

dlifethc duties of the fecond Table, faile in the duties of the firft. If men beex.i&inthe duticsofboth Tables, their nltgionUyureand uvdejifcd,Iam. i.ij. If they faile in the duties ofone tabic, to make their religion pure,is to mend in the other. Thefc civill men wrong no man, yet they content thdmfelvrs with a bare formaline ^ this is not pure Religion: we fay this is pure Religion, if yee bee fervent in prayer, and contenr not your felves with formality of Religion without the power.

Laftiy, thefe walking ghofts, doe but (hew themfelves to men, they company not with them 5 yee fee them and heare no more of them. Ye (hall know living mi n,hy i heir com -panying and loving of the Saints; as Jh~< pe and doves th?y are never out of company , and keep- no other company but their owne. Yeefhall fincje ifl others thefe differences.

Firft, either they delight not in all the Saints; We mud love all the Sjiors, this par-ticL' *#, is put i ah Eft files • thefe love

not all tbe Saints.

Secondly, if they bveal! :he Saints, yet they 1. venoi ii I'y, yeeniuillove

none ycc love the Saints

becaufe they an . . xhafewhoare

not S •, that is, ycclovc'

none with the love pj ^ rrjrhip^aiid i^rimare

fan

:i;ianry

of Spiritual! Death and 1 ife.

79

famiharitie but the Saints ^ yee love mem with J a love o! pitty, and wc ail faile in this love. I

Thirdly, they doe not love thofe that exccll in venue. If your hearts be not right, ye dil-likeall thole that goe beyond you in holineffe, and pra£Hfc.

Laftly,though they make a (hew, they love them, yet they doe not fliew the cffe&s of their loves to them. And thus much for the helpes anddifcovery of the firft fort of men 3 chat have a name they live, and yet are dead.

The fecorcdfortofmento whom thisufe is directed., are thofe who are quite dead 5 yee fball know them by thefe markes or Symp-tomes.

Firft, yee (hall finde coldnefle in them 1 in death there isnoheate: fo their prayers and performances are cold, they are dead,wanting fervency.

But the Saints want heate as well as others, they alfoare cold. I anfwcr,though fometimes they want ir,yet they are quickly made hot againe,.becaufc there is life in them 5 as Charcole is quickly kindled, becaufe it hath beencin the fire, fo the Saints are foooe kindled,brcaufe they had fire in the before,Others are asgrcene wood, or rather as matter that is not combuftible, as the Adamant, that will not bee made hot with fire 5 Living men, admonitions and the

F 4 fire

3-

The matJces and f-gnssof

thofe who are

Spiritually

dead.

I.

ObkEl*

Anfw.

Pfal. 115-4*5. P&UI3S.IS* 15.

fire of good company will heate againe, fo wil it not the others.

Secondly, ye fhallknow them by their ft if-neffe and hardncfle. Jt isafignc of death to be inflexible : Wicked men are as hard a* flint to Gods commandes, but as fuft as waxc to that which humors them, Are yee tradable i Do you delight in your owne wayes, and yet continue the fame men* kcepe the fatwc company^ Doe yce abide ftill in the fame place, or goe on in the fame tra&c* then ye are dead: In many things you may be tradable, but the maine is, whether yce are flexible in thofe things that are connaturall unto you. Thefe dcale with us as lohaaan did with leremiahjer. 42. Hefaid he would goe downeinto Egypt, hee would doe any thing, that God Jbouldbid him , whether it were good tr bad faux when lere-myhad told him andtbe people thatthey muft not goe dovvne into Egypt, then they fay that he fpakefalfely, God did not fen<d him withfuch a nteffagtx If Gods will had futcd with his, hee would have done what hee would have had him to doe: your triall is when you muft offer up your ffucke, when you muft part with thofe things that are moft fwecte unto you.

Thirdly, dead men are fcnceleflTe,like Idols that the Pfalmift fpeakes of: they have eyes and fee not, eares and heare not, meuthes andfp take not . feet and walke not, they have fences to di-fcerne, but there is yet an inward eye, they

want]

of Spirituall 'Death and Life.

81

wanr^thcy fee no beauty in the wayes of God 5 / therefore they thtnfce there is no fuch matter, i becaufe they have eyes and fee it not, they luve raouthes and tafte it not, they relifh it not, they fmell nofweet favour from thegra-ccs of the Stints, when as the graces of the Saints have a fweet favour, like an ointment powredeut, Cant.i.2.So for fee!ing>thcy feele not.theyarenot fencible of the judgements or threatnings; the Law nor the Gofpell move them not,they have hard and infenfible hearts ; the more infencible they are, it is a figoe, they are more dead: the more fencible wee are of the threatnings or promifes, the more life is in us.

Laftly,dead men are fpeechleffe -there is no breath in them, Out of the abundance of the heart the mouth fpeaketh. The drie and empty channell drives not the mill^but a full ftreame fets it onworke. If theheartbeefullof life, the tongue is full of good fpeeches, Prcv. 10. 7 he mrd$ of the righteous are as finedJi/ver,bc~ caufe there is a treafure within them. hut the word* of the wicked are nothing worth, becaufe their hearts are evill. As it is faid of evill men, that their tongues are fet on fire of helly fo the tongues of the righteous are let on fire by heaven, tfay 19 1 8. theyfpeake the language of Canaan.ln hypocrites there is loquacity as bla-fmg meteors, and in Saints there is fometimes an indifpofition by reafon of fomc finnes,

which

Sz ^ n Elegant and lively Dejcription.

Ohkct. Anfv?.

ObicM.

which make them like to ipringsthat are dammed up with ftones and mudde. Yet judge not of thenvby fuch firs, but take them as tht y are in their ordinary coui fe^the mouth i fpeaketh out of the abundance ot the heart. Every man is delighted in fomc genious operations, in things that are finable to him; if there beaboundance of iif> 5 aboundance of grace within a man,he delights to fpeakc of it : as all men are feverally difpofed,fuch are thei r i fpeeches. Now allthefe are privative figne s j of death,l will adde one more that is pofitive. \ Fiftly,lookewhatlifeamanlives,hedrawe s to him the things that nourifhit, and ex. pelleth that which hinders if. If a man bee alive to finne, hedrawes that which is finfull, bu t holinefife and the nacanes of grace, he ex-pels as contrary to him: What doth fatisfie his lufts, that he doth -, he may doe good for a time, but he is quickly ficke of it.

But I doe much good,I abfhine from much evili, may fome men fay.

To this I anfwer, that if one member lives, it is a figne the whole body lives 5 foif one mortall finne live in you, it is a figne you are dead. Truth of grace cannot ftand with one mortall finne unrepented , unfubdued: one difeafe kils a man as well as an hundred; fo one living luft kils you: Doth any luft liveaod reigne in you, it kils you.

But what is it to live and to reigne ?

I anfiver,

of Spirituall Death and Life.

Ianfwer, whe-namancealeth to mainume / warre with his luft, and refills it not 5 when a / man layesdownetheweapons, when hefeerh his lull is naturali to him, and therefore yeelds uaro it, then it reignes in him. There is no man that lives the lite of grace, but hee-hath this propertie, that hee drivesagainft ail finne to the uteuft, not in (hew, but in fince-ritie- he ftrives againlt theoccafionsof finne though they foile him • hce ftill maintaines warre againft them, ami fo they live, and rei^ne not in him.

2. If every man put of Chrift be in an eftate of deatb,!et us not deferre repentance,butcoe itwhilft wee may. Repentance (Dak s a dead man to be a living man: What is it that makes you deferre repentance < Yeethinkeycecan change your courfes, and fbrrow wrun you lift 3 therefore ye deferre it. If men be deadend repentance puts as it were a new loule into them, makes them to parte from death to life, then it is not fo eafic a thing. Suppofe yee had Ezckhhs naming is it in your power to make your felves live ? No,it is beyond your power; God onely can doe it. Every man Ik* be fore God, as that clod of earth, out of which ddamwzs made, God muft breathe- liK m:o him, elfe 4 hee continues dead. God doth not breathe life into all. He quuktm wb<m hte will. It is v<»uv wifdome therefore to waite on n hi> Ordinances: if ye have good motions

8

dnfw.

Ffil.

Efay$8.i,

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Phi!. 2.1 $♦

Ger?.5,5,

IeM^j.

^3-

84 Jn Elegant and lively Vefcription,

tions begun in you,preflfe them forwards,they areoffprings of life. Thinkeferioufly. ami dead or alive f If dead, why then fay, its not in my power to quicken me, its onely in God to doe it, and he doth this but in few, thofe whom he quickneth arc hut at grafts after the Vintage,ov as the Olives after the beating 5 how then ihall I bee in the number? Give your fdvesnoreft ; know chat it is God thatbrea-theth,and then depend on him. Make that ufe of the doctrine of ele<3i©n, with care and more folicitude to locke to your felves. God rcorkes both the mil and the deedt of hi* good pleafure^ worke out therefore your falvation with fetre and trembling. If repentance bee a paffage from death to life, if it bee fuch a change, then labour for to get it. The Spirit doth not airy ayes /Jrive with men^ yee arc not alwayes the fame, yee will ftickeinthe fand, grow worfe and worfe, if yee grow not better and better. No more power have you to change your felves, than the Bkckmore hath to change his skinnejr the Leopard hisfpots 5 the time willcomc, when you (hall fay as Sfira did: O how doe Idefire faith, would God I had but one drop of it 5 and for ought wee know he had it not.

Thirdly, learne from hence fo judgearight of naturall men- for all the excellency they have, yet they are but dead men •, If a man be dead, wee doe not regard his beauty; all

excellcn-

of Spirkuall Death and Life*

*5

excellencies in naturall mer>, are but dead. It / is a hinderance in the wayes of God, to ever-1 valew outward excellencies, and to defpifef others that want thefe trappings:let usfay, for all thefe excdlericies 5 yet he is but a dead roan, wee know none after the fiejh any were^ 2 Cer.%* 16. Againe for your delight in them, know that this death differs from naturall death, for thefe dead men are a&ive, and ready to corrupt others 5 they have an influence, that doth dead thofe, who are convcrfant with them, finne communicates as well as grace. Nothing fo great a quench-cole, as the company of bad men: there is an operative vertuc in them to quench mens zeale, as the droppings of water will quench the fire,thGegh they cannot wholly extinguifh it being once kindled.

Fourthly, if all out of Chrift are dead, learne to judge of the Ordinances of God 3 and the meancsof falvation, let us not undervalue nor over-value them j the Ordinances cannot bring life of themfelves, no,not the Word,nor Sacraments; If yee arc ficke and fend for the Minifter, hee cannot quicken you; the Ordinance is but a creature, and cannot give life. Ifwefpeaketotheeare,and Chrift fpeake not to the heart, it is nothing : Let yc 1 r eyes therforc be fixed on Chrift,bc-fecch hiiii to put life into you, and pray to God for a bleffing on the meancs : the Ordinances

rfi+

nancesare but dead Trunkcs, as Pens without Inkc,or Conduit-pipes without water,Learne then that God doth convey life by the Ordinances, thai they themfelvescannot give life, therefore doe not over-valew them.Yet know wichall, that God doth not worke but by his Ordlaances;thcfpirit breathes not in Taverns or Play-houfes,butin the Church aifeaiblies. A5i. 10.44. whiles Peter woa preaching to Corne-lius.and hu family 3 the Spir/t feRupon them: fo the Spirit fell en others by /.tying the Apofties hands on themfhz ordinances are t he Veh>ct*ium of the Spirit^givc what is juft to chem, and no more 5 give them neither too little nor too much,do not over-value them,but yet negleft them not:negle& not the Sacrament^e know not what ye do when ye negled to receive it, ye think that ye ate and drink your own damnati* on y ifye receive it unreverentiy\ Abfeacefrom it is a finne as wdi as the remifle and negligent receiving of it, Sickneffe and death yee feare, why then doe you negie£ the Sacrament, why doc you receive it unworthily ? Whence are thofe Epidemicall difeafes a-mongft us f thecaufe of them is from hence, that yee neglcft the Sacrament, that yee receive it unworthily. 1 C0/.11.3O. For this caufe many are weake and ficke among you, and *»4HjJleepe.Con(idet the danger of negle&iog the Sacramen t y ie that came not to the Paffeover, rnuft bee cut off from the children of Ifrael% the

fame

tCor.II>29<

Lcvit.25.29.

30.

of Spiritual! Death and Life.

«7

fame Equitie recnaines ftill in the Sacrament 5 the caufe of chat was, becaufehewas to come up with the reft, to remember the death of the firft borne of Egypt, and the redemption from their bondage, hee being paf-kd over thereby: It is now the feme finne to negleft the Sacrament, the Equity ftill re-maines. Are ye e fo ftrong in faith as yeneed it not > To beeabfent from the Word , yee thinke it a finne; fo it is to be abfent from the Sacrament 5 nothing can excufe you. if a mafter bid hisfervantd© a thing s and he goes and is drunken, fo that he cannot doe it, will it excufe him > If you have made your feives unfit to receive the Sacrament by commiting any grofle finnes; the unfitneffe will not excufe you. If a man hath an occafion to ride a journey, if he miff? one day, hee will take the next: fo ye if ye miffe the Sacrament once, be fureto take it rhenext time. It is*devided here,that fo if ye mifTe once, yee may receive it the next time 5 take heed therefore how yee jncgleftirt The end of the Sacrament is to worfhipGod , to fet forth Chriftsdeatb 3 it is the chiefeft parr of God worfliip . therefore give it the chiefeft refpe£h Now from hence fee the ncceffitie of this life of grace : how can yee come to the Sacrament^ if yee ate dead artoo ? Labour therefore for this life ofgrace. And thus much for "the fir ft point, th&tdimm out of cbrifi Are in a (late of death.

We

# The Sacrament is ad mi-niftred twice every Terrtie, s and fomctime thrice,

gg jln Elegant and lively Vefcription,

\

We come now to the fecond, which is this.

That all in Chrift^ Art in a ft ate of life. Our fcope is, to th:w you what you are out of Chrift, and what benefits ye receive by bci ng inChiift$ we cannot goe throughout all particulars, but we will take the greateft, life and deaths the one thegreaceft good, the other the greateft evill. All in Chrift are living tacn^this is the greateft beaefi^becaufe death is the grcatcft evill: therefore by the rule of contraries,life muft be the greateft good.Far-ther, men prize nothing fo much as life 5 this experience (heweth, and Sathan himfelfe could tell, that shnne for skinne, and all that a man hath y he willgivefor his lift Job 2 .4-Bey ond experience, God himfette threatens death to ^L*»i, as the greateft evill; The day that thou cat eft ofitjtboufhalt die the deathmen ,3,3 .Now all that live this life arc living men, and have Z.U things pertaining to life^i Pet. t. 2. they have all that pertaines to life and godlinejfejhzx. is, 4ll things neceflary for the nourifliingand che-rifhing of them, life wereelfe unhappy 5 take beads and plants, they having all belonging to their life, are happy, and they are faid to live: take any naturall life, when as a man hath food, aud ray mcn r , and recreation, he is faid to live, A man lives when he hath life, and all that appertaines nnto it. J will divide this Do&rine iato two parts, and I will ffiew you two things ,

Firft,

of Spiritual! Death and Life.

89

Firftj that there is fuch a life as this. Secondly, what this life is.

Firft, thar there is fuch a life, as this 5 It is ncedfull to (hew you, that, there is fuch a life, becaufc it isa hidden life. God hides thefe fpirituail things,as he hid Ghrift under a carpenters fame : (o he hides the glorious my Series of the Sacrament, under the bafc elements cf Bread andwine^ he hides thewifdome of God yUnder thefeelifhnejjetfpreachingihe hides thofc t*bom the w fir Id is not worthyofo under [heepes Skinnes^nd Geates Skinnes, Heh\ 1 r. yea, Cot. 3.3♦ Oar lives are hid with chrift in Gtd. J But from whom is this life hidden?

I,aniwer, that it is hidden from naturall men as colours from a blind man; they arc | there, and he fees them not*

But with what is it hidden?

I anfwer, that it is hidden: Fir ft 3 with this naturall life, wee fee it not becaufe wee'have this life, it is hid, as the Sap in the roote^ or water in the fpring.

Secondly, it is hidden with a bafeoutfide, 2 .Cor.6 a o . The Saints areaspo$re^ as defpi/ed i as having nothing ; Chrift had a bafeoutfide C there was no forme 0r beauty in him that wee fhoulddefire him : and fo have the Saints being conformable to him 5 they arc like other men for their oucfides.

Thirdly,it is hidden with mif reports, thus Chrift himftlfc was hid'den h he was counted

G a wine*

That there isa (pirituall life. Matth.13 5?.

iCor.io.& II.

1 Cor.i.:i„

Quefi. Anfw.

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2.

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An EUgant and lively Defcription,

Luke7.34-Matth.9.34.

EfayS.i*.

QHifl.

Avfw. Col 3.3.

awine-bibber^ a friend ofPublicans and ftnntrs $ one casting out dwelt by Be/zebub: anu therefore he became a {tumbling blocke unto many. The Saints arelikewife mif-reprefcnted* they are evili fpoken of, they are preferred to itr'P-s undv rftanding otherwife than they are, | There are a generation of men, xxutpervtrt \ the firm wayes efGod^ Acl. 13.10. chat is, they make them feeme crooked, though they are ftraight, notwithftanding, they pervert them, as a crooked, or falfe glaffe, perverts a face that is beautiful!, reprefenting it in another fliape • or as a fticke that is ha!fe in the water, andhalfeout, feemes to be crooked, and yet is ftraight in it felfe. But in what is it hidden ? I anfvver, that it is bidden in chrifl^ as in the fountaine, as in the heart and foule, as in the fub/e $ wherein it dwels. Men what ever they profeffe, beleeve not this, that there is fuch a life, becaufe it is a hidden life-, what courfe then (hall wee take to make yon beleeve it ? The Scriptures you will not deny, yet you will be as hard to beleeve thctn, as you will be to beleeve that there is fuch a life 5 Wee will therefore fay fornething, without the Scripture s 3 to perfwade you that there is fuch a life as this.

Firft, there is a life which the foule and fpi-rits lives; as the Angels they move, atf 3 and underftand 5 though they eate not • there

of Spiritual! Death and Life.

is therefore a lite,befides this common life.

Secondly^coniider the matter of the foule, then yee (hall fee, that the foule lives fuch a life, as Angds doe \ The foules of good men, leade fuch a life as good Angels doe^the foules of bad meo,fuch a life as bad Angels. The life of beafts depends on the compa&ure, arid Temperature of the fubftance, as the Harmony doth upon the true extent of every firing. With the foule of man it is otherwife; the foule lives fir ft, and then caufeth the body to live- it is otherwife in beafts, their foules and bodies live together. Befides it is cer-taine, that the foule (hall live, when as the body is laid afide ; then it lives another life from the body; therefore it lives another life in the body.The higher faculties of the foule, theVnderftanding and Will, are not placed or feared in the body, as other faculties are : the vifive facultie muft have an eye to fec,the hearing facultie muft have an eare to heare, and fo the reft of the faculties muft have their organs ^ but the Vnder (landing hath no fuch otgan, it onely ufcth thofe things that are prefented to it by the phanfie. Our fight, feeling,and hearing peri£b 3 when their organs perifli 5 but the fupertor faculties of the foule 3 weare not away, but the elder the body is,the younger they are. The foule lives now iu the objed, now in the fubje& : it lives in the things it is occupied about: As the Angels

G 2 are

S>*

Pfail.3.20.

3.

are (aid to be,where they worke,hc ciufc they haue nobodies as we have, to make them tee locally there: {o the foule i: alfo lives, where it is occupied 5 as if ic be occupied about heavenly things, then wee are faid, teluveoftr cwver[atria in heaven. Take the undemanding and faculties of reofbn, they fway not men^but the Ideaes, truthes and opinions that dwell in the undemanding, Jway men. There are three lives in man, there is the life of plants.of beafts or fence 3 and rhilife of rea-fon. I may adde a fourth, and that is this f pi-pituall life, which is an higher life of the foulcj Where there isanevilllife^thereisdeatb^but | where there is a good life, there is this fpiri- j tuall life: See it in the effeds, for thefe are j but (peculations.

Firlt, yee fee by experience, that there is a generation of men, that live not a common j life, delight not in vaine p!cafures 3 fporrs and j honors(thercis no life without feme delights) | their delights and life is not in outward things j abroad; therefore they have a retired and in-1 ward life at home.

Secondly, there are no Afls, but for fome end, there are men who make not themfelves their end, if they did, they might then take other courfes, going with the flrcanie. If then they make not themfelves their end,then they make God their end, rhey live not t$ themfelves, hut to the Lord % 1. T^fS ■ 8.

Thirdly,

of Spiritual? Death and Life.

Thirdly, they care not what they lofcto get advantage to God ; they are content to be defpifed, contemned, tofuffer Torments , imprifinments mi death 5 they are content to doe that which is the ruine of their lives, which they would not doe, had they not a more fpecialllife within them, z.Cor.q. n. We which live Ate a/irajes given up to death fir lefus fike 7 that the life al/$ of lefus^ might bee made watifejl in our mortattflejhi That is, for this caufc God iuffered his children, to be in danger, that men might know, that they live an other life, and have other comforts: this appearcs by our rcadinefletobecexpofedto death; all which fhewes, that there are fome that lcade an other life.

But it will be obje&ed, that the fuperftiti-ous,andthofeof another religion, will fuffer death as well as the Saints: and morall phi-iofophcrs are retired as well as the Saints.-and thofe who have but common graces, live this life as well as the Saints: therefore thefc experiences proue not the point fufficicnt-

l y-

I anfwcr,that it istrue,that fuperftition doth worke much like Religion, morall verrue doth many things, like true holineffe 5 and Common grace, deth much like true grace • yet it is no good argument to fay, that bo caufc a dreaming man dreautes that he {ecs^ therefore a living man that doth fee, doth but

G 3 as'

9?

Heb.l1.57,

Obieti.

Anfa.

An Bkgant and lively V ejcrif I j

L

ashee : A pi&ure is like a living man, yet it followes not that a living man isdead,becaufe the picture is dead$ it is no Argument to fay, chat becaufe morrall vertuedoth many things like trueholyncfle, therefore true holincfle doth them not : They may belike in many things j yet not in all things; thecaufe of all deceit is,becaufe wc cannot difcerne of things alike, therefore I will (hew you how thcfe differ.

Firft, fuperftition makes men fuffer much, as well as true Religion^yet they doe it out of afalfe opinion,the other from faith : the one doe it being helped by the holy Ghoft, the other have a fupernatuiall helpe from Sathan that extendeth nature beyond his fpheare; the one doth it from grace, the other from delu-fion : the outward ads are alike., but the inward principles differ.

Secondly,morralIvertueandChriftianho-lineffe differ in working, the laft is done of a fudden. A man is made a living man fud-dainely, though there are fome previous dif-pofitions, yet the fouleis fuddenly infufed$after this manner the Saints pafle from death to life. Others have their habits by frequent a£h and education, they are moulded to it by little and little.

Thirdly ,in morrall men the change is never generalljthere is no new birth in them; but in the Saints, All things are new, 2*0^.5,17,18.

Fourthly,

of Spiritualt Death and Life.

S>?

Fourthly, morallitie doth neverchangc nature, but grace doth: the moft vvilde man in a country 3 the unlikelieft man of all others, Religion makes him a Lambe of a Lion, though it were unprobable.

Fifthly, what did mortall men? they went by divers wayes, to the fame center ^ them-felvcs were their end 5 Epicures thought one way the beft, the Stekks another 5 but the Saints fceke a happineffe, in denying them-fe/ves^which helpestoperfe&them.

Lafily, common and true grace, have many things alike, yet they differ in this 5 true grace doth things as a man doth natural! li ving anions- as a man eates and drinkes with willingneffe and propenfivenefTe, con-naturally, and readily, fodoth not the other. Thofe who have onely common grace,doe all from refpe&s and by-ends, their holincfle is but by flafhes and by fits, it continues not 5 they are like violent motions, quickeinthe beginning, and flower in the end 5 the higher they goe the weaker they are; but the motions and actions of the godly, areasaftone falling downewards,which moves fafter and fader, till it falles to the Center, where it would be.

Now we have done all this, there is not yet fufficientlaid, to make it fufficientlyappeafe 3 chat there isluchalifeofgrace-, thefeandan hundred other Arguments and reafons 3 wi!!

G 4 not

■6.

2.

Wfear fpiritu

all life 1$.

not make naturall men belceve,that many men live other lives than they. But when they fee the life of holinefle blafe in their eyes, they fay it is but guilded over, it is but bypocrifie. Thefe reafons may prepare and coofirrne,biK they cannot perfwade 5 we mud therefore be-leevethat there is Dcha life, lohn^ Chrift treates of this, that there is fuch a life 5 he tets Nicodemut^ that hee muft live it, and be borne againe^He wonders at it, how it can be,Chrift therefore concludes in the is. verfe 1 If I have told you earthly things and yce beleeve not ^ how fhaUjree beleeve if I tell you of heavenly things} that is, it muft be belceved, that there is fuch a life: fenfe beleeves it not* yet it is cafier to beleeve it, becaufc it is wrought on earth 5 others things are harder than this to beleeve, becaufe they are wrought in heaven 5 though this be wrought on earth, yet it is hard to beleeve, and muft be beleeved. And thus much for the firft part of the do&rine 0 that there is fuch a life.

Forthefecond, what this life is- yeemay know one Contrary by another $ wee have fhewed already what death that is contrary to it, is, by which yee may partly perceive, whatthislifeis- yet wee will give youfomc I other fignes how to know it. This life is a rc^ ' all lifej as rcall as the other, though it con-fift not in eating and drinking, as the o-ther doth • it is a life of faith, it is not

fcene,

tf Spiritual! Death and Life:

97

feene,yccitisasrtHllas the common life,as / willappeare by corneringk with the com-raon life,

Firft, in this common life of nature there muft be temper ofbe>dy,difpofition ofinftm-raents: fo in this life of grace; there is a frame of heart, a compoficion of foule, on which ir doth depend; there arc humors and ingredients of chis life, and they are the things yce know t there is a realitie in this life as well asinthenaturalllite.

SecondIy, as the oaturall life hath a temper of body, hath divers mixtures, fo it abhorrs things that are hurtfull to it,and defires things that chearifh it: fo in this life of grace, there in an appetite * thofe that live it, they are carried to the things that helpe thenyhey hunger after the Word, and that which builds thim up; they abhorre finne and luft that would de-ftroy them.

Thirdly, as io the naturall life, fo in this, there is a taPce, a palate, that helps this appetite. Rom. 12,2. Be yee changed by the renewing of your minde^ tkdtyee may prove what is that gd>d and per feci ^ and acceptable mil ofGod , that is, that yec may bee able to difcerne of it, as the touchftonc difcernes of gold, or the tafteand palateof meates.

Fourthly, as kuhe ether life there is hunger andthirft, fo is there in tbis j men who live it are fenfible of paines, and refixfilings, they

are

JnElegant and Ihely Vefcription,

Id*

arefenfible.of finne, judgements and threat-nings, which others are nor, being hard and dead.

Fifcly,as the other life is fed with food, To is this; the food which a man ears is not prefenc-ly turned into flefh and bloud that nourifheth; but there is a nutritive facultie,that nourifheth j and turnes all we eate into nourishment: So the Saints who live this life have a nutritive faculties they aflimulate, andturneall things to a good ufe, there isa living and vitall faculty, in them that fets them forwards, Epbe. 4. 16. They being knitto chrifl y accordingtotkcejleSu-all power, working in every part, increafe, and edifie themfelves in love.

Laftly, as this common life hath befideo-ther things thatmaintaine ir, fome otherin-dowments to helpe it out,-as company, recreation, riches, and the like: ft) hath this fpiri-tuall life, it hath riches, and friends, it hath its heritage,company, habitation, {God is our bd-bztation from everltfling) with the fame reali-tie, though not with the fame vi(ibility,snd fo cxpefed to fence as the other. The caufe of this life is the holy Ghoft^ who is to the foule,as thefouleisrothebcdys heeis rhe caufe of it: the end of it 3 is the Lord - &His done to God-, No other life is fo, this life is of God, through God. and for God • when you finde fuch a realise in your aft ions tending to God, wher he is your aime, then ye live this life.

Ii

of Sfirituall Death and Life.

99

If this bee the condition of all that are in t Chrift,talive and bee quickned, fee what is expeited from you to whom this talent is committed; every excellency is a talent, it muft not lie dead, but bee improved for our mafters ufe: the finne is great if ye doe it nor • the neglect being of a greater thing, the finne is greater. Godfets a proportionable account On his benefits, and expects a fevere account from us, if wee ufe them not. Bee exhorted then to live this life : fome live much in a (hort time $ fomc never live this life at all; one man may live more in one day, than another man in an hundred.* for to live is nothing, but tobeftirringand doing. i.Tim. 5.6. Thofe who live in plea/tires are dead rvhilfi they live: fo hee that is occupied about riches or honours, is dead: all that time that men are occupied about riches and their eftatcs,about credit, honours, and the like, making them their end, is a time of death :yee have lived no longer than yeehave aded dutiesof new obedience. If you fumme up your lives according to this computation^ to how fliort a reckoning will they come ? A wife man fpeakes more in a few words, tbanafoole doth in a multitude: one peeceof gold hath more worthtban a hundred peeces of braffe-aswc fay of an empty oration, that there is afloodofwerds, butadropof matter 5.lb if you confider your lives, and fee how long yee

have

rfiv

jln Elegant and lively Vefcription,

EpheCf.XS.

20.

Aft. I J.3 $«

Aft.I7.II

have lived in death, bungling out your time ; you will fee that yce have lived but little in a long time-therfore now be doing fomething; redeem* the time . bcebufic in doing or receiving good, be ft ill devifing to doe forncthing for God, and to put it in execution: fpend your fat and fweernefle for God and man j weareouCjnotruftout; flame out, notfmo-therout 5 burne out,beenotbIo<ameout. So did Cbrift, fo did Mo/es, fo did Paul, making the Gcfpell to &bound\rom leiufdem te Illyrtctm: fo did Davtd, the text faith, that heferveibu time • hee did not idle it out, that is, hee lived not as his owne matter, but hee did doe all to God, as to a mafter: All the worthies of the Church have lived thus: and not onely they, but poore Chriftians like wife are ft ill doing, they ferve God and men, they are ufefull, they are the men that live. Thofe who fpend their time in fports ,in gaming, in bufineffe, in ferving wealth and honour, in morall ^ifcour-fes, in Hiftories, in hearing and telling of newe$,astheo*/^*/<wdid: thefe are dead men, they doe not live : As we fay of Trees, that if they bring not forth fruit, they arc dead; fo what ever men doe if they bring not forth fruit, ifthey glorifie not God, they arc dead. See what a price is put into your hands, fee what ycc have done, and mend whiles yee may; beftow not your price amifTe. There arc many Talents, yet none like this of life:

cake

e/Spirituall Death and Life:

101

take therefore the Apoftles exhortation, Gal. f 6. while yee have time doe good : life is but an acting, yee then live whenye are doing good. We fee how many men fall from the Tree of life, as leaves in Autumne 5 the candle of this life is quickly blowne our: have therefore a better life in ftore, bee not alwayes building, never inhabiting, alwayes beginning, never fi-nifhing; Stuititidfemper incipit vivere \ folly alwayes beginnsto live .• It is the fault of moft men, they are alwayes beginning, &*dneuer goeoo. Ltc us take therefore the Apoftles counfell, iP<f/.4.$. Thinke it fuffcient that we have walked formerly^ asrre have done ; the time which remaines, let us reckon it precious, and beftow it to better purpofe.

Secondly, if every one that is in Chrift,be in an happy eftateof life; then let men from hence know their ftate and condition, let them often tefled on their priviledgcs, behaving themfclves as men i that prize thern, and bellowing their time as well as may bee 5 let as few rivulets runne out of this flreame as yoacan. Wee pray, that wee tnty dee Gtds Wilion earthy as per ft ii as the Angels doe it in heaven • wee fhould therefore pra&ife this as wc pray for: their life is without interruption, they are in communion with God 5 let us then be alwayes doing, having our thoughrs above; let not cares and bufineffecallusoff; but let us comfort our felves ia God, afting that

which

rjei<

Mattli.tf.io,

jin Elegant andli'P-ely Dtfcription,

which is for his glory: wherefore prize this lifc,efteeme it much, know what ye have by Chrift,and confider the excellency of rhis life above all others. That yee may know the excellency of this life,confider it comparatively with this other life, that we live: It hath three properties wherein it differs from^and excells this common life which we all live*

Firft, it is aneternall life, loh. 6. roar fathers dideate Manna and died, but bee that eateth of this breads (ball die no morc % but be {ball live for ever: that is, this is the advantage that yee have, by the life that I fhallgive you: thofe that did eatc Manna,the food of Angels,died, and hh. q.Thofe that drinke of this water fhall ihirftagaine ,that is, thofe that live another life than this, (hall die and thirft^ but thofe that live this life, fhall never die. To live this life is when the foule lives in the object $ there is a living in the fubjed, yet this fpirituall life is when the foule lives in the objeft, when as it is fee on God. Take men that live other lives, yee fhall fee that their lives arefhort; A man living in honour, that being the thing hemindesand intends, it is m pot*flate bono-rantis^ there is no conftancy in it, it is brickie. If a man lives in wteakh, fets his minde on it: Why riches take their wings and fly zway^r$. 2 3. and then their life is ended. So if a man lives in pleafure and aiuficke, they pifle away, and then he is deadj thofe who live in thefe things I

fufferj

of Spiritual! Death and Life.

fuffer many fickneiles and many deaths, as /

their hearts are more intent upon them. But Quefl.

upon

it may be wee may not minde thefe things i Ycs 3 <# if we minded the not,is a man that hears atatejand hath his mind elfcwhere,orasa man that baits at aolnne, his minde being fome-where elfe; If yee mind them, ye die in them • he that minds the beft things, never dics 3 be-caufe there is no change in them. God isal-wayes the fame; his favour and love iscon-itanti fee therefore that yee prize them. As a time that is infinitely long, exceeds that which is a but a fpan long in quantity, fo doth this life exceed the naturall life, in perpeteity \ and excelies ail other lives in excelkncie.

Secondly, this life is a life indeed« as that that feeds it is mute indeed^ the other is not fo \ looke upon all the comforts of this prefent life, they are not fuch indeed 5 take wealth, pleafures 3 honours and the like 3 wealth is but a faKe treafure: Luke \6a i. it is called the unrighteous tAammon^thefilfe tretfure 5 (Etfalfm Heffor non tit tietfer :) in companion of the true treafure it is nothing.Therefore Salomon, Pro, 23.5. fpeaking of riches faith 5 Wilt thou fet thine eyes upon that which is not f thefe riches are nothing; So for honours, all praife among menisnotbirg, it is but vaine-glory, and vaine becaufe it is empty and hath no* thing in it: fo the pleafurc s of this life are but lad pleafures, the heart is fad at the bonorne i

the

I Cor,?*2p* 3c.

2.

j 104 ,/fnEtegtnt and lively Vefcription, \

Mattk.11.2s.

Rom. 8. 16* Iioh.3,i'2« I7«

the riches the comforts of this life, and onely thefc are ridhes and comforts indeed; the a&ions of this life, are anions indeed. Tn eating and drinking there is fwectnefle, but whenwe feed on the proraifes by faith, then weraftc fweetnefle indeed in them.One that is wcary,being refrefhed withfleepe finds fweetnefle and eafe 5 but it is another refreshing, that thoft fihde who have beene weary andhtA-vk l*den witbfinne, and are mxv refrefhed, this brings comfort to the foule. Sotothinkeof houfes,wifc, children, and lands 5 toconfider all the a&ions rhat wee have done under the Sunne 3 and all that we have paffed thorow, is pleafant: but to thinke of the priviledges we have in Chrift, that we are S 999ms of God, and beiresefHeAven^ this is comfort indeedr.efpe-daily to thinke of the good workes wee have done 5 what good prayers wee have made, what good duties wee have performed, thefe are aftions indeed,and bring comfort indeed. All thea&ionsof this life arc anions indeed, this life isa life indeed- in death you fhall findc it fo, that Chrifts body and bloud are meate and drinke indeed 5 that remiffion of finncs, and peace of confeience, are comforts indeed, peace indeed; they are fuch now, though ye thinke nor fo 3 yee (hall then know, that this life is life indeed.

Thirdly,this life of grace is a prevailing life, (Wallowing up the other 2 c*r.j. 4. the Apo-

. file

of Spiritual! Death and Life.

105

file defired death : not to be uncloaked, but to be cloAthed upon, that mortality might bejwdl-lowed uf ofUfe $ that is, defiling death, I de-fire not to be deprived of the comforts of this life; then I were unwife: I wonldnot put off mycloathes,buttobe cloathed with a better fuitc; I defire a Hfe to fwallow up this Iife 5 not f as a Gulfc fwallowes that which is caft into it, or as fire fwallowes up the wood, by confu-ming it, but a life that fwallowesi t up, as perfection fwallowes up imperfcftion,a$ the perfecting of a picture fwallowes up the rude draught, as perfed skill fwallowes up bungling, or as manhood fwallowes up childhood, BOt extinguifhing it, but drowning or rather perfc3ing it that it is not fcene # The life of grace being perfeft, fwallowes up impcrfefli-on • he that lives the life of grace,hath the im-perfctfions of this naturall life fwallowed up: For example^before wee live this life, we mag-nifie riches,honours,and Gugaes 5 but the lift of grace comming, wee have other kindesof comforts then ; as a man that is to be made a Prince, conteranes the things hee before ad-' mired. The weakeneffes we are(ub/e£l to, are fwallowed up in this lift: al fickneffe and trouble ar fwallowed up in this: fo are all our frai!-ties^nd imperfeitions.This ftould teach us to fet a high prize upon this life of grace; that we dye no more ifwe live if. that it is a life indeed, chit it fwallowes up this other life; compare it m H with

with other livcs,it far excels the all; this therefore Sionld move us to defire and feeke it.

Secondly^ this life of grace muft needes be more excellent than the com raon life, becaufe it makes a man abetter man, much better than he was, this puts man into a better condition : elevatesand puts him into a condition cquall to the Angels, and beyond in fomerefpe&s. That yee may undcrftand this, yee muft know that every thing is made better, by mingling it with things that arf better than it felfe, as Silver being mixed with Gold, Water with Winc,are made better than they were before. There are two things required to make a thing better. Firft, that that thing with which it is mixed, be of a better nature than the thing it felfe. Secondly, that there be a good union. Nothing puts fo high a degree of excellency into us as this, that we are united unto God 5 this uniting to God is the chiefefl good. Secondly, this union betwixt God and us is a perfect union* There are many unions* as firft there is a relative union, fuch as is be. tweenemanand wife. Secondly there are artificial! and natural unions,as when two pecces ofbords are pur together,fo that one touch the other •• fa when grainc, and grainc of another fort are mixed together; there is a nearer union than this, when as water and water are mixed together: nearer than this, is the union that is betwixt the foule and the body, Such a

ttty'ojj

«*'•?• %

of Spirltnall Death and Life.

107

union as this, is there betweene us and Chrift: we areinhim , as the branches in the vine^ wee are incorporated and knit to him, this puts us into an higher degree of excellency :filver mix cd with gold is better -.yet if we could take the fpirits out of gold, and make filver take the oa cure aud quality of it, it vfould be much better. Wee put on the Spirit and quality of Chrift, when as we live this Iife.Lufts which are moft contrary to this life, puts us below men, and makes us worfe than Beafts^thislife puts us be* yond men, and makes us equall with Angels. AH men defirc fonac excellency which is done by adding fomething to them 5 fome defire wealth/omclearningforae honour. Confider then if yce live this life,yee goe beyond all others : nothing beyond Gods Image ; nothing better to be united to than God: let this fet the life of grace at a high rate in your affe-&ions5«net] do it not,aod therefore they defpife religion in its fclfe,and in thofe in whom it ap* peares.

Thirdly, yec have t-hfs advantage in this life of grace, it addes liberty to you, it makes you to doe thofe things that otherwife yce could not doe: it makes y ee to pray,to repent, to belecve, and to doe thjfe things withoet which there is no fal vat ion: looke on Chrift. There ar but few th^t can doe this there are fewthatcan delight in God, relifh the word in its purity, take plcaiure m the company

H 2 of

IobiM.3<

o8 An Elegant and lively V ejcriftion,

Vfe. y

of the Saints : comfort themfelves in the Lord their God \ this life gives liberty, which is an addition of fome perfe&ion: it makes us to do things, that we could not doe before, and to doe them in another manner. A man having gottea an Art, hath liberty to doc thofe things which before he could not: as one that hath gotten the Art of logiebe or geometry,can doe that which before he could not doe. as one in health hath liberty to doc that which he could not doc being iicke: water being hot, hath li» berty to heate, which it could not before. There is no liberty to doe holy anions, but this liberty of the life of Grace: the Spirit of life addes liberty to doe the actions of life. 2 j Cpr.s . 17. Where the Spirit efGodti^ there is ti-bertyjio doe things which before we could nor. } as one having an Art can doe things that hee j could not doe before: This, though you prife I it not, whiles your mountaine is ftroftg, yet the I time will come when yee will need liberty to pray, repent, andtruftinGod •, and then ye will find the precioufneffeofit: this then fets a price upon this life of Grace,and fhould make you to defire it.

Thirdly, if it be a happy cendition, and the priviledge of thofe who are in Cbrift, that there is fuch a life for them 5 let this reach men to feeke, to live this life of grace, to get it if they have it not ; to confirme it if they have it j toabftaincfrom luft, thefickneffe|

of Spirituall Death and Life.

-Ufa

leg

ef the foule 5 and the meanes to„ quench this life: take heede of eflranging your felvcs from God, who is the principle of this life, take heed of dejections of mind, the cloudings that damp this life. This life is to bea&ive, to aci much in the wayes of God $ when a man is cheerefull and vigorous, he lives a life ofna-ture^fo he that hath a quieke and nimble fence, and is forward and bu(y in good workes, lives moft this life of grace: He that rejoyceth moft in God, hath moft comforts, moft life; Take heed of the contraries. IdlenefTe, fence-leflenefTe, and barrennefTe are contrary to life-take heed of chem 5 take heed offadneffethat rufts the wheelesof the fbule,whereas joy doth oyle them.' Doe all to further this life 5 a-void all that hinders it. Labour now to bee tranflated from death to lifcj that which hinders us, is, that we thinke we arc inaftate of Iife,when we are not. Nowyee may know whether ye are alive or no, by feeing whether yee are dead or no $ But becauie yee may be certaine whether ye are alive or not; I will give you fome pofitive fignes of life to know ir. Firft, ye *rc trwflrted from dc&tb to life, yee are living men if ye love the Brethren^ 1 lob . 3,14. If a man be a living man, he lives in another element than he did before 5 Every living i man converfeth with thofeofthe fame kind, as every creature doth« Sheepe with Sheepe, Lyons with Lyons, Doves with Doves; fo H 3 living

Signes of Cpv ritualize.

no

An Elegant and lively D tjeviction,

living men will converfe with living men. Not loving the brethren wee are in a itetc of death. Every creature mutlhavc an element to live in \ a new life muftlaayc a new element : e vill men out of their companies are as Fifh out of the water. Every life hath likewife sra tafte and appetite-• a new life hath a new taftc and j■■dg-ement.IV0.29.27. Anun\ufle manti an abomimiion to tbeju/l: and he tint U up. right tut be nay, is an abomination toihervickti% thai is,one hares the thing that the other loves: he that is alive, the things which before he loved, he now hates 1 he abhors the things, that eviil men delight in. That which is a dogs meateJs a fbecpespoyfon^as the proverb i< : io that which wicked men delight in, is as odious as poyfon to the juft. To judge this life by § feewhat your company and delights are, nothing can be lelTe difTembled than company, In his company man doth fpeake out of the a-bindanceof the heart, hethenbewrayeshim-kite what he is: there is qo dead nttB, no living man but he is inward with the like : no figne fo much poynted atintheScriprure,as this, Tee are translatedfrom dtatbtoltfe^ifyee love the brethren^ 1 Jvb.3,14. and l$k 1 3.3 *>.By this fbtBalL men kzorv that y?e are my difc/ples, tf y ce love one another % this rule will not deceive you.

Secondly, yee may know whether yee live this life, if ye contend for it .-that life which

x

of SpirltuaU Death and Life.

in

a man lives, for it he will contend • he will let any thing goe rather than it. If yee Jive this iifeofgrace, yee will maioraine it: and yee can doe no otherwife; Hohn. 3.9. Hee that is borne of God cannot (inne: to be borne of God, jistoleadeanewlifej he that lives a new life, admits not the things which tend to the deflation of it: Compare this with the 1 .Pet. 2.ir. Abftaine frompflly /ufls^ whichfight a-gainfl the Joule-, hee that is borne of God finnes not. that is, hee yeelds not to finne With his good will, but ftruggles againft it5 as ^ne in healch ftrives againft fickencfle , rc-fifts thedifeafe,and raaimaines a warre againft it. But yet the beft are foyled. Tistrue, yet they ftrive, they never yeeldj they maintaine a warre: and this they doe not oneiy by difcourfe, but there is a naturall in- j ftintf that puts them forwards : they may be i caft backe, yet they returne againe : they 1 may have a fickenefle, that takes away fence : I they may fwound and beaftonifhed for a time, yet after they contend for life: Every evil] man contends for his life; he leades his life in fome luft or other, from which if he be dra wne hee returnes againe-, as a thing that is lifted from the earth, will fall downe to it againe; he reckons the wayes of God hard, and oppo-fite to h i m 1 The mftdome of the Sfir it is enmity to thefi.fh i nejther can it be fubieit to the Lw H 4 of

An Elegant and lively Ttefcriftton.

ofGod^Rom.%. it cannot butrefifts it. Eve ry creature labours to 'mainetaine its being: fo eviU men continuing in finne, drive naturally againft all that would bring them out of this life of fiane: So the Saints they live aJifcof! grace,and labour to maintains it. lohnAM* Chrijl (tikmg bis Difcipleswhetherthey alfowould goe aw Ay ? Peter made this anfwer , Lord wbt- | ther [hail tree gce< then hafl the words of et email life \ that is, whiles we conceive thee to be the principle and foumaine of this life, we cannot | depart from thee.The Saints wil let go friends \ and life, and all for this life. Count therefore I of others and judge of your felves, byconte-j fting for this life ; ftrive to mainetaine it, let all goe rather than it,.

Thirdly, yee may know whether yeeiiave this life in you or not, by the fruitesofir, as the tree is knowne by its fruitcs. If the word I turne the flock e into its owne nature,ye know it by the fruires. Gal, 5.25* if ye live in the Spirit^ ye will alforralke in the Spirit ^ that is, it ye profeffeyour felves holy men, fhew it by walking in the Spirit: holy men will bee doing that which is good. This is the fureft trial), our workes will not deceive i:s .♦ other things which confift in imagination may. 1 hb m 3.10. In this the children of Cad an wan'tfejlaxd the children of the Di villi who doth not right ecuf-nes is net ofGodJjc that uofGeddotb not ttnrigh-upufnijfe. Confider then what your walke and your

ofSpirituall Death and Life '.'

xi f

your anions are 3 and by them ye (hail know / this life. I

But how■ftiallweiknow whether w« walke in the Spirit or no f

I aofwere firft, that there are many by-walkes, andifye walke but in one.of them, yee walkcinthe flefh, and not in the Spirit. Iamt\*i6* If any rmn feeme to be religion* > and indicth not bis tongue , but dectivtth his owne hearty this mans religion isvaine : thatis, hee that makes this finne his trade, and walkes ordinarily ink, his religion is vaine. Secondly,' yee may know it by the guides yeefollow. Evill men they follow three guides. Epfo. 2.3. they follow firIhhe world, fecondly, theDi-vil], thirdly, the flefh. Holy men have three contrary guides, firft, the renewed part within :- fecomlly, the holy Ghoft; thirdly, the couife of the Saints. Goe ye the broad way ^ oportet Sanfifos vadere per diverticula , the Saints doe not fo: Follow yee the 'ftreame f fulfill yee the will of flefii 3 or of the Spirit^ what are your zftiomtEphc^. 17. Ichargeyou that you henceforth walke not as the Gentiles doe in the vanity of their minies t that is, holy men may have vanity in their mindes, yet they walke not in itas others doe: evill men may have other thoughts ^ yet they walke in the vanity of their mindes ♦ and albeit that evill men walke not in all the waies of fin, yet they are dead:there is but one way to hit the marke,

but

Obiecf,

Anfw*

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H4 An Elegant and lively Deferi^tion J

Obitft.

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but there are a thoufand by-wayes: a holy man may (tumble in the wayesofGod, and have fone fjy lesjbuc he Ieades not his life in finne, he ftrives a°ainft it: hee that Ieades his life in any known^ tmne, not refitting it,and will doc it, andnotcroflehimfelfeink, is dead 5 his

religion is vaine.

But whata&ions are there, that holy men doe, but that wicked men and others doe them?

IanfWere 5 that there is no good anions we doe but they may be dead workes : as men may pray, aadkeepe the Sabbath, yec they may be but dead woikes:they m.w doe them for a fliew 3 yet tbey are dead. A fh-.d Jow hath alltheliniameuts of a body,yet it wants life; fo the worker of hypocrites, ihey want life; confider therefore, whether your workesare living workes^you may know it by thefe three fignes.

Firft, if they proceed from the fountaine of life* they are not dead workes; compare Gat. 5 6. In Chrifl neither circumcijhn avai-leth Any thing , ntr uncircumujion y but faith which worketh hy Uve, with GaL 6. It* In Chrifl lefus neither Circumcifiondvaile$ Any things neither uncircumcifionjkut Anewcreature : all that proceeds not from a new heartland from faith which worketh by love, is nothing: this is the rooteofall, when all our aftions come from faith 3 which workes by love^elfe though they

are

of Spiritual! Death and Life,

"*

are never fo fpecious, they are but dead works, j It is no matter whether ye pray or nor, whether ye receive the Sacrament, keepe the Sab baths or not, they helpe not a jot unleffe they come from the principle of life, a new creature.

Secondly,confider the manner of their working: they will bee done with quicknefTeand vivacity: Men doe the mas living anions, with all propenfnejflTe and readinefle ; with much connaturalnefie, with much fervency and zea!e$when they are done in a perfun&ory tnanner, they ate dead workes.

Thirdly, ye may know them by their end-Jooke yc to Chrift * doe yee all in fincerity to h:o» ;rno, or to your fcives i if yee doe, then tney are gracious woikes, and proceed from grace; they are living a&ions, and not dead: they iffue from a right principle ayming at God, and not at your (elves, fiofca, 10. ijfrael is sin empty vtne^ he bringeth forth fruke to him. filfe* It'ye bring forth fruitcsto yourfelves and not to God,ye are but empty Vines, God acceprsyounot,

Fourthly, this life is difcovered by your beluviour to the meairesof life, when they are brought unto you: when there is no found, no voyce , there is no diftinftion tvvixt a deafe, and a hearing man: where there is no light, there is no difference twixt a feeing rnan^nd a blind: butthe light differs them.So

when

A&.i 7.30,

when as the found and light of the Gofpe! comes, then men are tryed : In times ef ignorance ^ Get regards not men fo much, but now in the time ofthe Gofpell, fee if itbe power-full, and whether you fet your felves about holy duties. M-tith.^. 10. Now is the Axe laide to the roote ofthe tree: that is, fince Johns coaaming there is a diftinguifhenent twixt living and dead trees-.Atreeis notdifcovered to be dead, till it withers* no man will cut dowae a tree in winter, becaufe hee knowes not then whether it be dead or no -, the Spring diftin-guifheth the dead and living trees, in the winter they are all alike- The Spring is the powerful! preaching of the word-,if men fpring not then,ifthey come not in,they are dead. Thofe whofe education hath beene good 5 thofe who live under a powerfull Miniftry, now is the Adelaide to the roote ofthe tree with them 5 it is a figne they are dead,if they profit not by it.

Fiftly, yee may know whether yeehave this life by the food it is fed with 5 feverall lives are fed with feverall foode. Now the foode of this new life of grace is double,* firft, thewordjfecondly, good workes. Firft, the word,!/V/.2.a,5. As new borne babes^defire the fincere mtlki of the word that yee may grow thereby , iffo bee that you have tafted that the Lor d is gr adorn 1 thatis^ ifye are alive as you

profeflfe

of Spiritual! Death and Life.

117

profefifc your felvcstobe,you fball know ir by your behaviour to that which doth nourish your life. Firft,ye will long after the word, as the Child doth after the Teate. If the Child be hungry, neither apples, nor rattles, nora-ny thing clfe can quiet him but the Teate: So nothing can quiet thefe but the Word. O-thers may have excufes $ they will have none $ Either they will live where the word is,, or they will bring the word home to them $ they will bring themfelves to it, or it to them. Secondly, tbeyiitjire the [metre milkc eft be word 5 many things may be'mingled with the word, that doe pleafe the wit, yet thofe who live the life of grace, defire the fincere word , the pure word, without any mixture. Thirdly, they defire it, that they may grow thereby: many defire it to know it onely -. if ye defire it as aew borne babes, it will make you better and better 5 you will grow by it:Many heare, but as men having an Atrophy in their bodies, they grow not, no fruitc comes thereby. Fourthly, theytaficafweeeneffe in the word above others: ihefecondgrotwd received the word with joy ; and Herod heard John Baptift with gladnejfe; but where there is true grace, they goe far-ther; they delight in the word, it is fleeter to them than the bony: few can fay fo in good ear-nefl, that the pure word is fweeter to them than Hony or the HonyCombe./^ h£e(ieemcd the word mere than his Appointed food, hb. 13.11.

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The fecond food of this life is good >vorks./*/&. 4-3 2 »33*?4> is the f lace out of which I colled this,wherc Chrift being asked of his Di Triples to eate : /did, that he had ether me Ate that they knew not of, then/aid they, hath any man brought him ought to eate* Heefa'th unto them^Mj meate u to doe the will of him thatfent me> and tofimfh his worke. Doe yea good wor kes with fuch a defire as men eate and drinke>doe you hunger and thirft after them,defiring for to doe them? Then ye are alive. Hypocrites may doc much, but it is not their raeate and drinke to doc it$ examine therefore your felves by thefe fignes, whether you archive or dead.This is the preaching of the law, to fticwyou the narrow dif fereaces oHite and death. The fir ft ftep to life isto know, that ye are m a ftate of death : the Law muft goe before the Go/pel, to prepare its way^as foha Baptijl was before chri(ii ye muft be brought to their cafeinthe 2 ^#.37. Whovpere pricked at the hearty e muft be bruugnt unto the cafe of the laylor^and of P auk: to the cafe of the Prodigall,that you m*y know your eftatc.- then yee will come home and not before. Our end is to preach life and comfort to you, not damnation. Rom. 15.4. All Scrtpture u written (or our comfort: now there are many things in the Scripture that tend to difcouifort and terror 3 yet their end is comfort $ as Phy ficke is (harpe for the time, yet the e^d is health, Weede* fire not to exclude any, but to bring you in

whilftJ

of Spirituall Death and I ife

119

wbilft you have time: the market is then hard to make, when yee lye on your death beds, labour to know it in time : yc ur death is a tirceof (pending not of grttirg • it wasteo late For th? fielifi Vit gins to buy cyle, when they were to attend the Bride groome. Y\e deilrc ritJi to affright you with faifefeares., buttoadmo-ni(h you, that you be not deceived. Ifinde this fentence, Be not deceived, prefixed before many places of Scripture, where Gods judgements are denounced .as 1 Cor. 6.9* Be not deceive^ neitherfornicators^idolaters , Adulterers^ dre.Jballinherit the Kingdcme of Ood 5 and Bph. y. 6. Be not deceived with vaine xverds^ for be* caufevf thefe things commeth the wrath of God upon the children ofdifobedtence 5 to (hew, that men are apt to deceive themfelves, in fuch cafes as thefe, thinking themfelves to be in better eftate than they are. Confider your finnes and apply them. Confider your particular finnes> affio eft finguUrium. Confider your particular finnes, your particular actions, thefe will worke upon you. This ccurfe Peter tooke with the Iewes, A<3.2. yee have crucifed the Lord of life $ fo C hrift told Paul, that he was apcrfecutor , Act. p.fo tihn.4, he told the woman of Samaria herparticular fwne: he that fhee now lived xoith^ was not her huf-hand 5 fo God told Adam^ thou hafi eaten of the forbidden fruite 9 Gcn t 3. If yee are guilty of any groffe fiones, asdrunkennefle, covetoufnefle

pride,

Math.<£<

120

An Elegant and lively / Defcription y

Motiuesto Airre men up todefireand

fcckethiilife.

pride, ambition, an J the like, confi Jcr them. Contider your other finnes, mimrk inf*mu> wotminoru culpa $ asnegle&ingofholy duties, raiffpending the time,inordinate garaing,over-ly performing of holy duties,unprofitable hearing, keeping of bad company, profaning of chc Sabbath, and the like. Confider then the terrors of God and hell, know with what a God youhavetodcale, and what a burthen fin is; if God charge thefe on your conferences yee cannot beare them* Idefirc not by this to burthen you, but to unhurthen you of your corruptions.

Now feeing this life is fo excellent, I will addecertaine motives to make you to defire it*

Firft, it is a happy life; and it muft needes be fo % becaufe it is the life of God and Angels: it is that life which wee (hall live hereafter; ye may live this natural Iife,and want happinelfe. This life of grace and the life of glory differ oncly in degrees, not ia kindej the competent judges of this are the Saints, who have tryed both* Hcb.i 1,15.16. If'they hadbeene mindfull ofthatceuntrey from which they came, they had liberty to have returned\but novo they dejirc a bet" ter c*Htrey y that is^ an heavenly.'In a Heard of Swine^iffome ftray away from thereft,aod returne notagaine.it isa figne they have found a better pafture.-fo when men leave their companions, and returne no more, it is a fignc,

they]

of Spiritual! Death and Life.

121

they have found fome better thiags. Conceive not then of this life as many doe 5 to be onely a privation, or a melancholy thing, nothing but a meere mortification ; this is a life, which hath its comforts, eating, recreations, and delights 3 yeeloofe not your plea-fures if yee live it y but change them for advan tage: he that leades this life, dies as the corne doth j from a feedc it grovves up into many ftalkes, hee gaines by this bargaine. Chrift doth make an hard bargaine with none, he that deales with him, games a hundredfold* If yee part with temporall wealth, yee have fpirituall treafuresfor it: if you part with your worldly pleafures, ye have joy in the holy Ghoft: have yee croffes, yee are landified in that which is better ; loofe yee this life, yee haveeternall life.

Secondly, this life of grace hath that which every man feekes , it hath much pleafure. Prov. ^.ij.AHberwayes arevpayes ofpleafire. Thofe who walke in the waies of God are full of pleafure 5 this life brings a double pleafure^ firft, the reward of it, fecondly, thecomfortin performing the anions of it. Every good worke as the Hebrew froverbe is , hath meate initsmouthj the living of this life, hathare-ward fufficient in its felfe, as appearesby this. AH pleafures follow fome actions, and therefore men defire life, becaufe it is a continuance of a&ion: fo men delight in new things I becaufe

Markj o t 30.

An Elegant and lively V e/cription :

becaufe as long as theyaienew, the intention remaines : Theaftions of this prefent life are full of change .and therefore of cji/comfort: but the anions of tkis fpirituall life are conftant and perfect; and thofe anions that are perfe# 3 there is pleafure following them, as beauty fol-lowes agoodconftitution, oras flame the fire. JThea(5lionsofthislifeareperfe<aa(aions 3 &the perfe&eft a&ions have the moft perfecl delight $ the a&ions of this life are moft perfeft a#i-onSj therefore they have moft perfed; delight, becaufe they ate the atfions of the beft faculty, about the beftobje<5h All anions have the denomination of their perfeflion from their objects: thefe are anions of the foule,they are oc-cupied about God, therefore they arethebeft and higheft anions. He that lives about the beftobje<&* greateft content doth follow: hee that lives this life, Jives about the beft obje£t 5 therefore he hath greateft contenr,aIl the waies ofit, are waies of plea fure. There is more com-fort and Afliduity of confolation in this life 3 than in any other. In other lives 5 e very one ac-cording to his humour hath his delights 9 but yet they are not permanent, becaufe hee de-lighteth in tranfitory things ; but hee that lives the life of grace, delights in thingsthat are truly delightfull at all times: other delights are but delights at fome times, in fome places, they are notalwaies fo: but he that lives the life of grace, pitchcth oh thofe that are aU ., wayes)

of Spiritual! Death and Life. ., . , ■ ■ . ..— — .

wayes fo. Prov. 14. 15. A good conscience is a continualfeafi. Other comforts mayiailcj a man may fall into affii&ion; riches and plea-fures may be taken away, then the dayes are evill 5 but a gool conscience is a continuall fcaft, thatis, be a mans cafe what it will, his comfort is never interrupted. All other comforts are about fence , or things of tfrii life, which are fubie& to alteration • but this life and the comforts of it, admit na change. A man being ficke, hee cannot doe anions of health, they are reftrained: fo one in prifon is not at liberty to doe what he would ^ but the anions of this life a re afliduous, they cannot b e interrupted : ye may pray continually, re Joyce evermore t yee may alwayes have communion with God.

Thirdly, this life is a life that isleaft indi. gent of all others: itneedeth lcaft. Take a man that leades any other life, hee needs siany things. L0lMo.41.41. this is fhadowed in that of Martha, and Mary : Martha bufies her/elfe about many things,^ wanted many $ but Mary bad me thing that was profitable for aS things^ that removes all evills, brings all bappineffe^ and that is Goili^eJJe which is profitable for all things, 1 T/^.4.8.

Fourthly, the comforts of this life are pure comfort^^. 18. 26.1'wattepurely mththofe that walkepurely. This is not onely to be under-ftoodoftheconfolationsofgrace, but alfoof

I a com-

125

lThs£f<l6. I?

\

I Tim.tf.io.

common bleffings, being the fruites of this life : there is no forrow with them > there is * pure comfort without any mixture of for-row. God giving thefe bltffiogs in mercy, they arc free from mixture of dilcomfort; but being not the fruites oi this life of grace, being, reached by finnc and finfull meanes, or God giving them in his providence, not in his mercy, there is forrow in them: yee oaay have riches, honours, friends, and all outward things, and yet they are not pure bl flings, becaufe Gods bleffing is not mingled with them.

Laftly, it is a life moft capacious of comforts : yee may give all the faculties of the foule comfort. Every creature according as his life is, feeles more or lefle comfort. Plants as they feele no hurt, fo theyfeele nofweet-nefle: beads that have a fenfible fpule, feele more e vill and good : a man that lives a natu-ralllife, not knowing the life of grace, is fenfible of more good and evill, than fenfible beafts 5 hee apprehends Heaven and Hell: but a man that lives the life of grace, is more capacious of comfort : here you may fuffer your facultycs roronneout to the utmoft. If yedefire wealth or pleafures, youraffeiiions muft not runne out, yee muft hold them in 5 el/e they drownc you into perdition^ and pierce you tbcrow with many fin owes. If ye affeft heavenly Ireafures, if yee afifedt praife with Godj

of Spiritual! Death and Life.

125

God, yee may be as covetous of them as you] will.

Thirdly, let this move you to feeke this life of grace, becaufe it is the moft excellent thing of all other. All other things are fubordinate to it; theutrrioft end is ftill moft excellent: the end of wane is for peace, therefore peace is better than it,- yee plow for barveft, therefore harveft is beft : rheendofalla&ions is for this life of grace, Why labour yee for foode, but to maintaine Hfe ? Why live ye but to ferve your foules? Prudence is a ftcward to this holy life: as the fteward provides for the family, that the mafter be not troubled with thofe meaner things 5 fo prudence is a fte ward, that the foulernay be occupied about things that are agreeable to it; that it may have its conveyfa-timin heaven^ and with God. Pervert this or der, it deftroyes the creature. Beafts living the life offence, it doth perfect them, for that is their ucmoftend; man having reafon, living as a beaft, deftroyes himfclfe, becaufe that is not his end-, he that perfects himfelfeasabeaft, deftroyes himfelfe as a man.- perfefiio mentu ep perfect* bomsnis. Let this ftirre us up, to live! this life : it isthemmoft end of all. To bet Lawyers, Phyfitions, and other callings, helpe j us in the living of this life, yet they are fubordinate to it : drownenot your felves in fubordinate things; if ye doe, iris your deftru&ion: therefore pitch on the principall;

126 An Elegant and lively V tjmption,

**

2 .Cor. 7. io„

Fourthly, that which is beft in the end, (I take end now in another fence) is to be chofen above all things elfe. That is well which ends well. In this life of grace, yee have this ad vantage which yee have no where elfe. Eccles 7. 4. The heart of the wife is in the boufi of\ mourning , that is, this life difpofeth us to thinke of death the endofall, which to doe is wifedorac, Deut. 32* 29, O that they were wife 3 then would they conjider their latter end. In other things the beginning is good, the end is bitter 3 but the anions of the life of grace arefweet, yee fare the better for them 5 the very remembrance of them is pleafanr,and rhe reward of thera comes not long after: All 0-rher things are called perifiungmeates, John 6. 17, There is a parable in it: that is, they are as perilling meats, that are fweete in the palate, yet they pafie away 5 but this endures unto eternall life, it conunues. The worft thing in this life yee never repent of: as it is laid of for-row for finnes • that it u forroiv never to be re* pented of: but the beft things that yee do? in theotherlife, yerepentof. All other things that yee docihey may be fvveet for the prc-fent; yet as it is faid of drunkenneffe, Prov* 23, 32, fo may it be faid of them, tbattbey bite like a Serpent , and fling like an Jddcr^ though they feeme fwect. The firange woman is fweet: yet Prov. 5.4. her end is hitters mrmeTeood^fhaypcas a two-edgedfword, Goods

evi!i

m » I ■ i % ■■■«! I T" .. ■ ■ nil f t*—M—<—■—«dLhi

of SpirituaU Death and Life.

T

127

Praa.te.17.

cvill gotten are fweet for the prefent, yet their nsoMthesJhaS be filled withgravell, that got them, Bucon the other fide, the end ofall the a&ions of this life is good: as it is faid of Job y that hu Utter end was more than his beginning Job 42.12. So may it be foid of all thofe who live this life: P/3/.37.37* Marke the perfeSman And behold the upright^ for the endofthat wants peace. It a man being to dic,and having ended his daies, fhould put all his honours, wealth, and plea fures into one bafiance, jmd his good workes^ all his faichfull prayers , all the a&ions of the life of grace into another, he would find them to be beft. The bad man doth as ihe Silkcwornaedoth, windingup himfelfeinto ' his ill workes,he perifbeth 5 the other winding up himfelfe in his gracious a&ions, enters into falvation.

Fiftly 3 choofe this life before all others, be caufe God is pleafed with it, it being like himfelfe 5 as the creature is pleafed with that which is like it. God is a Spirit and mil bee worfhipped in Spirit ^and truth ; he is & living God, and doth delight in a living roan: wee ourfelves delight not in dead men, no more doth God: therefore Rom. 12,1. We are exhorted to give up our fouks and bodyes a It* ving facrifee to God, God regards not dead bodyes ; bee yee living facrifices, which is thca&ofyour will, ading the duties of this life. This is called waling with God $ which

I 4 is

roh»4.24*

Gea*5«22,

Anfa,

I 28 An Elegant.and lively Defcription,

is to be in his prefence, to goe his way, and to maintaine communion with him : this is when as men do? 7 audire tt redder e voces: when there is natural! delight: when as they are in prefence one with another 5 and therefore walking with.God> zndpleaJirtgofGod, areufci; promifcuoufiy for one and the fame thing : | For, Gen. 5.22* it isfAid cj Enoch jhAt he walked mth God ,and Heb+i 1.5.// u/aid^ that he f leafed G$d> But you will fay, what benefit is this f Ianfwer, that is k great. Goddifpofeth of all things in the world 5 is it not wifedome then to have him your friend ? Gen.2%..} Jacob being to take his journey>//2<tffefaid unto him, GodaH-fufficient be with thee. God is all-fuffici-lent 5 ifyeehave him, yee have ail : In the ! creatures there is no luch thing, there is no* I thing but vanity in them, they are butascan-1 dies, or as Scarres to the Sunne, God is all fuf-ficient : all the happinefTe of the creature, makes fiotmea happy :. All menfeeke happinefle, yet they never findc it, without having God: All happinefTe is iu Gods favour 5 In outward happinefTe you muft have other ^compounded things. Chrift rebuked them that j counted her happy in the creatures, faying. Li»k.i!.:7 r Bleff'edis the wombe that bare ibee^ amithcPaps that gave thee fuc^e \ No, faith Chrift, thefc will not make a man happy ; but hleffedare they which heare the word of God, andkecfe its r having

efSpirituall Death and Life:

1*9

having God ye have all things; God difpofech all things, and giveth the comfortable fruition ofthera. Ye may have all outward things,and yet want comfort $ Gods curfe makes allmife-rablcj though yee have all that the creature af. fords •, therefore give your felves no reft,., till yee have got this life, without which God delights not in you.

Adam lofing Gods Image was not happy, becaufe God was .gone from him *, yet hee had all the creatures which he had before. This life of grace brings us to thatftate, that Adam was in at firft 5 this reftores us to it$ fceke not then your happineffe where it is not to be found. We all doc as the ProAiga£did y we get our portion into wr owne hands> anigoe fnm e*r Fathers htofe^and fetktforcur kappi-mflcelfewhete^ butycefhallfindeat laft, that all elfe is but bushts : Thus the Saints have found ir. This life of grace gives reft to the foule, all elO in the creature is but vanity andvex&von of fair it. Vanity is nothing elfe 3 but an inefficiency in the creature to give that content that wee looked for in it • as when we looke for water in an empty well, feeke for that in the creature that is not in it 5 wee fee its vanity in the ab fence of the good wee looke for, and pretence of the evill wee loo* ked not for. In God yee finde reft and tranquility,fuch a tranquility as is in the Sea,when it is without waves j as is in the upper region

of

to2o.

Ecdesj.34.

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j(n Elegant and lively Defcription y

Ioh,$,7«3

of the ay re, where no tempefts are.Looke on the lives of men, who are taken op with trifles when they are young, when they come to a riper age, greater things move them 5 when menarewifer, they feele the apprchenficn of higher things; when ye lift up your foules and keepe them on the wing, yee are freed from troubles and cares. Paul had a greater mcafure of this life rhan other men, his Epiftles which doe tranfcriltcre AMmam, tranferibcasitwere his fbule, declare as much : and hence was it that io all his troubles and affli&iens be was full of conftancy and comfort: the more con-ftantly wc live this lifc,thc greater gainers fliall we be.

Laftly, till yee live this life, yechave no afTurance that yee are in the number of the eletf. Repentance puts a new life into men • till yee finde this in you, yee know not whether God is yours, whether God will worke this life in you 5 This (hould make us tremble and feare, and never to leave till wee had got this life. This life is a fruite of cle&ion 5 wee know not whether wee are in Uctbs or EfaH his cafe, till we know we have it : make hafte therefore to get it. It lies not in your power 5 The Spirit breatheth when avd where it liftetb^ ye may feare that God will not give it you , if you fpend your life in vanity. Take one who neglects you all the time thathecis able to doe you fervice $ if heefcekes unto

________ y° u

of Spirttuall Death and Life.

5*

you in his extremity for his owneends, what anfweredoe you give him,but this i Seeing he hathnegle&ed you when he was able to doe you fervice, you may ;'uftly refufe him now, he is able to doe you none. So if ye negleft God whilft ye are ablefortofervehira, and fecke to him in your extremity, takeheede that yee receive not that anfwer from him, as the lfraelttes did in their extremity. Gee to your idols ^ and let them helpe you : nay, hee/^r-bids leremkh to pray for them. Confider this, and make hafte to live this life of grace$ye cannot get it of your felves, God muft put it into you.

Now if thefe motives move you to fceke this life, and after examination of jjour felves, ye finde it not to be in you, then ufe thefe meanes to get it.

The fii ft meases to get and mainetaine this life, which is all one, ( for that which begets ic doth likewife nourifhit) is knowledge.- a-bound in knowledge, get much light; this life confifts in light, when a man judgeth aright. The understanding enlightened is the frimum vivenS) the firft living part: and therefore ye fhall finde, that life and light are put one for thcother, Ephef.^iq. Stand up from the dead^ and chriJlfia/lgiveyM light :and loh. i.^.chrift was that light % 4ni that light was the life of men \ this lifeftands ininlightning the mind : adde £0 this light, yee adde to life.! The reafon why

men

Ier.7.i^cir.

togfr thisfpi= riiuall \ik.

Obieft.

Anfw*

men arc dead, is, becaufc there is a darkcneffe io their foules, they fee not the wayes of God: therefore they ail: not, they ftepnotforwards^ becaufc they are in the darke ' All (Tuning is from light, as ye increafe light, fo ye increafe life. £/>£<?. 4.18, it is faid of the Gentiles, that they were (lungers from the life »fGp^ through the ignorance that is in them. The knowledge of God, brings men nearer to the life of God. Ephe.$.i^ttQli*eJfekfaiAupr0ceedcfremtrHth t the words are $ put on the new man , which after Gtd is created in righteoufnejje a/td belines ^which proceeds from truth.

But you will objed, that there are many who abound in knowledge, who have life little enough .* that ignorant men live this life moft: that none livd' it lefle, than thofe that know moft.

To this I anfwer, that there is a double knowledge: Firft, there isameereheightening and informing knowledge : Secondly, there is an operative knowledg: yee may have I enough of the fie ft, and be never the neerc-.but it is the la ft that helps and gets this life ? and this knowledge is the gift of the fan&ifying I Spirit, this is the operation of God: we doe but intormc and teach men, wee cannot make them doe any thing.- weecannot make them pra&ife. Gods teaching makes this knowledge operative $ perfwades every way, worfc everyway. Secondly, there is a knowledg*

tf Spirituall Death and Life:

39

in the habit, and a knowledge in the a&, which produced! a&ions : thefc are fet downecb-fcurely. Inthe. zPet, 1,12.13, the Apoftlc th ere faith, that bee wwld not be negligent to put tbealwaies in remembrance efthofe things^ though they knew them, and were eftablified in theprefent truth 1 yea, Ithinke itmeete as long as I am in this Tabernacle, toftirreyoa up by putting yott in remembrance : Peter did not write unto them that they might know thofe things habitually • for fo they knew them before , but that they might know them a&ively,and might prefently a&them : forthac end he wrote. The firft knowledge is asfparkes raked up in afhes, the other as fparkes blowne up: the firft is as the fap in the roote 5 the later like the fap that fills the branches with leaves and fruite : thefirftis a generall knowledge gotten by contemplation^ the laft is a pra&icall and a&iue knowledge, a knowledge to pra&ife. The Scripture exhorts to doe things that intend this knowledge' Deut. 4.1. and Deut. 6. the lfraelites were exhorted to heare and know the ftatutes ofthe Lord , that they might doe them • to fpeake of Gods -word and wot ks, which afles their know/edgejputs them in remem -brance of Gods mercies, and ftirres up their minds. Ioflu r. 8. he is commanded to reade the Law, and to meditate in it day and night; he muft reade it not to know it, for at that time, there was little written 5 but hee was to reade it, that he might doe it.

But

■ ■ ■ "" =— '" — ' "■"■^■"™

124 An Elegant and lively Ve/cript ion y

Obieti* Anfw.

to

But if we doc this fo much, it will hinder and interrupt our bufineffes, fo that wc (hall faile of our other enterprifes.

To this Ianlwer; that this v^ill not hinder them, but they (hall be done the better , as oyling of the wheeles makes them goe the better, pfitii. 2.heeisfaid to be blejfed , that doth meditate in the Law $fG$dday and night. Your knowledge being brought to a&ion helpcs you much; often hearing of the word, which puts you in remembrance, addes to your life, though it hinders you in other things. Thofe who have not the wordtoheare, live not under preaching Minifters, who will not be at the cofttogetthem, or live where they are not, are much to blame, and live not this life. Siman Magu* finned , in thinking that the holy Ghoft might be bought with mony • doe not they alfo finne, who doe leffe than hee * that will not give mony for to have the Gofpel brought unto them? There is the like fault, when as men may have the word, and come not to it. If they come to it, though it addech not to their knowledge, yet it helpeth their aSingand life, Thofe who negleft the content reading of the word, who arenotcon-ftaat in private prayer, thofe who negled the fpeaking and talking of good things, they neg-le&thislifc. That Arabian proverbe, Shut upthefivewindowes, that the houfemaybee full of light, will be of good ufe here: that is,

the

^-*yf*to»4

of Spirituall Death and Life

the five fenfes being fhjut up, the fuller of light fhall wee be; the not flopping up of them, makes men ignorant, cares and bufineffespof. feffing mens mindes, there is no roome left for better things. Let your minds be ftill plodding on that which may further you in grace and truth. It is ignorance that makes wen firangersfrom the life ofQod , Efhe. 4.18, and this is not an ignorance that proceeded) from want of knowledge, but from the badneffeofyour hearts ; Hard hearts make men ignorant: why doe men heare and yet are ignorant, but beuufe their hearts are hardened i they regard not the word, and fo they grow not in knowledge.

The fecond meanes to get this life is to bee much in doing .• be much in doing, in a#ing the duties of new obedience 5 the more yee are occupied the more ye live ; elfe deadaeffe will poffefle you: be therefore ftill praying and me* ditating, thefe will revive you : thefearethe coales that keepe the heart warme 5 this life like water is apt to grow cold,unle ffe it be a&ed and ftirredup.

But I muft be full of life ere I can doe -a&i. ons.

I anfwer that one begets the other; a&ion begets life, and life begets a&ion. as health produccth exercifes, and exercife procureth health.

But I am iodifpofed and unfit for fuch anions. I

*?5

Heb. 3.7.8,

OtjeB.t.

Anfyr*

QbieB.i*

mm

mm

126 An Elegant and lively Defcript ion :

jinfp.

Omt,S.2«

I anfwer, that if ye are in^ifpofed, the more need you have to be doing, clfe you are more unexcufable. the way to get heate is to bee a tog: as motion doth bring life to a benum-med member, fo doth it to the foule ; be awaked, be ftirring, this will revive you againe, ChriJliAns heartsare awaked when as they them-felvesjleepe 5 if they ftirte them up, there will be more life in them, Rpm. 2.13. when Chrifti-ans begin to languidly their medicine is to rife up and be doing, whence Saint P^/admonilh. cth the Gakthm/3al.5.x6J'o mike in the Spirit^ thofe who have the Spirit fland not ftill, as one that cannot ftirre,but they are ftill a&ing and walking: this a&inghelpes this fpirituall life 5 firft by inlarging and intending this life. Secondly, by preventing that which increafeth death.- the more wewalke inthewayesoflife, the more we prevent the way that leades to the Chambers of death: Be doing therefore, if not one duty yet another. In the ftcppings out ofyour callings,be doing; be reading and praying- Conferring and talking of good things 5 the negleft of this is the caufe why there are fo many dwarfes in grace. Men content them-felves with morning and evening duties, and it is well if they doe them , but doe you the anions of life more conftantly and abundantly. It is the corruption of our nature that wee are not doing : life is maintained by the anions of life i habits are raainetained by a&ions

that

of Spirituall Death and Life.

*??

thatarefutabletothem$ We live in the com-» mandements by well doing, as the creature! dothbyfood: Good a&ions mainetainelife, ( it receives ftrength from well-doing: Set there-fore your fdves to pray,to doc holy duties, be ftill praying,doingmoreand more^the more ye doe, the more life increafeth.

The third mcanes to get this life is to get faith.

Faith helps this life 5 itisalife of faith, and it

makes us to live this lifeby three feveral waies.

Firft, it gives a reality to the privileges of

life, and makes you fee they are priviledges in •

deed: therefore is it that yee ad the duties of

this life, becaufe yebcleevethat God isfuch a

God, that ye have fuch priviledges, that yee

are heirs of all things. If yee thinke that God

isfuchaoneasheis,inwifedome, power, and

mercysifye iatend, and minde the priviledges

of this life, then will you live the life of grace:

If ye doubt, and queftion with Atheifts,whe-

ther thefe things be but dreames,then ye intend

them not and live not this life.He that beleeves

faith, let me have God furc: the other faith,

let me have that I touch and feele 5 but the iraa ■

ginary things confifting in faith and hope I care

not for.The more ye beleeve thefe things, the

more ye are occupied about them,

y Secondly, faith drawes you on to a&ion;

and this life is but the a<3iag of the duties of

new obedience. Faith and perfvvafion fur-

thecother things: as if one be perfwaded that

K fuch

n ■■ il IT

7*8 AnEleganland UvelyVeJcriptm,

I

fuch a thing will hurt him,it produceth an a&i-on of ihe will, abftincnce: if a man be perfwa -ded that he fhail dye without the Phyfitioa 3 he fends for him. So in allothera&ions 5 perfwafi-on is that which fcts a man on worke. So in fpi-ritualla&ion*, ifweareperfwaded that fuch a finne committed wil not make our bodies ficke but our foules^e will not doe it- if we are per-fwawied ourfoules fhall fare the better if wee doe fuch a thing, this make us to doe it ? being perfwadedweefhallhavea recompence of reward, it produceth a&ion, and the more a&ion the more life.

Thirdly ,faith doth it by fitting us for Chrift, from whom our life comes: i lob. j. i i.he that hatbtbe Sonnehtth life. Firft,the Sonne of God infufeth life into him, to whom he is con-joynedj the conjun&ion betwixt Chrift and us i$ but relative .• asbetweene the King and the fubjeft 5 when the fubjefts refolvc to take fuch an one for their king, they arc conjoy-ned to him; fo when a woman rdblves to take fuch a man for her husband, (bee isconjoy-nedtohim. Thea&ion of taking Chrift, is to take him asa Lord, tofervehira, asa Saviour, to have all comfort by him: hee that hath the Sonne in the relative unicn,fhall have him in the reall union .- the Sonne will quicken you, as the foule doth the body. A Chrifti-an hath the life of the Sonne of God. Gal. 2. 2 x. I live, yet M 7, but Chrifi lives in me : all

that

I - I

of Spirituall Death and Life.

*19

thatIdoe,Chriftd©thitinme: all that the bo-1 dy doth, the foule deth it: the body lives not, but the foule lives in it. After that manner Chrift lives in us : not a good thought or af» fedion, nor any refolution or motion of the foule, but comes from Chrift: being united to Chrift by faith he lives inus./^. 6.43. he that cafes myflejhfnddrwkes my bfoodJfuUlive. As fleft gives life to the body, fo the Sonne gives it to the foule 5 Toeatethe flefh of Chrift, is to prize him,to defire and long after him, which is after the fpirit of bondage; to eate him, is to take him, to come to him,to have him for your God: Inthcfetwo things ftands the eating of Chrift, Firft in prifing him exceedingly, fo as to part with any thing for him$aadtotake up his Crofte with all lofles. Second Iy,in beleving him to be yours, and you his: this eating and drinking of the body and blood of Chrift, ex-preffeth our relative union with him, and then followes our reall union: the Spit it im med lately gives this: he that doth the firft, fhallhave the fecond. But how fhall we doe to bcleeve this ? I ObieB.

Ianfwer, yeefee the old ^wcommunica ted corruption to all his pofterity,becaufc they were borne of him 5 fo thofe who are borne of the new ./^kw, that is, thofe who take him and beleeve in him, have grace communica* ted tothem by him: this new birth makes you , comj,^ asapalle ofebrift^ ai the other doth of the firft j to 50/ K 2 Ai*m:\

40 An Elegant and lively Defcription ;

Ioh.l,l$.l7,

loh, 3-4«

15-x«J.

Adam : why then (hall not the fecond /&£*/» communicate grace as well as the other doth corruption ? The pbylofophers were all deceived in this poynt, from whence corruption ihou-d corner but wee know that it came from Adam 5 and fo doth grace come from Chrift. To gt t this life, let us feeke it in him, let us be Ieeve more, let us be humbled more, repent more , and take Chrift more: take him on any condition, prize him, fet him at the higheft rate, hold him faft. As in the anions of manage, thofe who are toinarry will not part upon any condition 5 they take one another for richer, for poorer, for better for worfe ; after this manner muft wee take Chrift, the more yee take Chrift thus, the more yee have the Sonne, and fo yee live more the life of grace. All grant that this life comes by the Spirit 5 and there is no way to get the Spirit but by the Sonne. Yee muft firft eate ere yee can bee nourifhed; yee muft fixe your eyes on his paf-fion, as the wife doth fixe her eyes or her husband : yee muft feeke this life from the Spirit ultimately J>ut yee muft firft have the Sonne, 2nd thenyee hive life .- Me muft have the Sonne that will have this life 5 he muft be ingrafted into Chrifi as the branches are into tie r cot ex get Chrift^and then this life (hall abound in you.

The fourth meanes to get and increafe this Iife,is the communion of Saints. The month of

the

the righteous is aweB.firing of life ^ Prov % 10,20, they put life into thofe that have it not, and in-create it in thofe in whom it is, E/^.4. 24* Their fpeeehes tnimfter grace tothe hearers • they edifie them : hearing of the word of life, and talking of the fountainc of life, puts life into men. The life of the body doth not communicate it felfe to others 5 it is otherwise in the lifeofthefoule; the life of it makes others to live more .• as Iron flnrpens Iron, fo one holy man doth another. See it by the contrary. In evill men who are dead there is an aptnede to dead others,their words are ascontinualldrop-pings to put out this life $ their tongues arefet on yfireofhelljames.^6. The tongue of good men is a cole fetched from the Altar, they have fire within them. When two lie together they keepeooeanother warme$ thereis a&ionand redaftion 5 which ingender heate: fo it is in the communion of Saincs^ic is a powerfull meanes to get and increafe this>life. The tongue 3 the example and communion of the righteous is fullof life,it.is powerfull to make men Ywe.GaL 2A^.?aHlfy^zVingtoPeterJMth^whycompelIefi thou the Gentiles to live after the marmtrofthe lemes} he ufed not outward compulfion, his ex-ample and life was a compulfion. The company which wee keepe, com pells us to doe as they doe.- Evill company are the Divels fnares, they doe as brambles, keepe usia, and fetter us 1 the futableneffe of evill companions K 5 drawes

141

I Sam.io, 10. ii.iz*

An Elegant and lively Defcriptwi,

drawe s out our lecrec corruption: He that re-folves to live this life, mud refolve to withdraw j himfelfe from evill company, who arc a ftrongi temptation unto evill, and betake himfelfeto! the communion of Saints.

There is a difference betweene leading our felves into temptation, and being led into it: when you leade your lelves into temptation, (as you doe when as you rufh into evill company) you are out of the pale of Gods protedi-on: if you touch pitch jee cannot but tee defiled with it y wherefore make your company good : this is an cffe&uall and powerfull meancsto beget this life in you. Saul being among the Prophets ^ changed his fiirit, and became a Prophet: one that goeth faft, makes thofe that goe with him to mend their pace. Aft. 11; 23. 24, it is faid of Barnabas z being a good man and full of the holy Gboft, and offaith \ that he added muchpegple unto the Lord. Which manner of fpeaking j fhewes, that the fpeeches of thofe who are full of faith, helpes to breed faith : that if men be full of the Spirit, they quicken the Spirit. Evill company deads men: they are thetrunkes through which the Divcll fpeakes : and this deadingis done in aninfenfible manner, and then mod of all where it is lead perceived. Evillcempanypoyfonsmen; a man turning his opiaion (which company can doe \) is molt of all poy foned, when as he thinks that he hath leaft hurt.

The

of Spirituall Death and Life.

The Iaft mcanes togetand increafethis life, is that which is mentioned in the text 5 and that is, the hearing of the voyce of the Sonne of God: this will beget and incrcafc this life: that is, if when wee ipeake to your cares, hcefpeaketo your hearts,then ye live. Ye have two teachers, the one is he that fpeakes to you, theotheris Chrift. Heb ,8.1 j . iheyfulino more teach one another,for they fiattall be taught of God. There are two flieapheards, the one is hee that feeds you, the other is the great (heaf heard cfthejheepe: Ther are two great voices,thc one fpeaking out-* wardly to thceare, the other when as'Chrift fpeakes efte&ually to the heart.

When Chrift fpeakes inwardly to the heart, then men live and not before. This is fuch a fpeech as Chrift fpake to Lizarus t Laz,ar?ts come forth, and he came.- his fpeaking puts life into us. Now what is this inward fpeaking of life to the heart ? It is nothing elfe but to perfwade fully 3 and every way to convince us, that it is beft to take Chrift, to kt to an holy courfe, to leade a new life. There is a fpeaking that comes neare this life, and is not its that is, when as men heare and understand the way, and apprehend the things ef God,but praftife thetnnot. Here is a proximity to this life, yet it is not this life. Let a man eorae fo neare as that he thinkes he a&s it, yet he isdead if he a& it not; when hea&s it, then he is made a living man $ and then hee thinkes and beleeves,

K 4 that

*4?

Heb.13,20.

loh.i 1.4344

j 44 ^ n E hg ant m d fo e b D efcription.

that the wayesoffinne are evil), and that they areevill to him. When God doth convince us that fuch a thing is evil!,and that it is evill to us, then we live and not before. A man having a bufinefle to doe, if all be done but one thing, the not doing of this one thing crofTeth all the reft s buc that being done,hisbufines is brought to parte: foin this life of grace; if a man have many offers of grace which doe not fully per-fwade him 3 thisis not enough, if Godshelpe be abfent : but when once hefpeakes, he doth fully convince and per fwade us, and makes us tocontinew. As Sathan having leave, from God never gives over vexing man j fo the Spirit of God doth never ceafe to keepeusin good things ; and where there is this life, there the Spiritdwels.

uep. Anfw.

Matth.SMJ.

But after what manner is this effe&uallper-fwafion wrought/

Ianfwer, when as God gives an eare, and fpeakes a voyce for it to heare : Be that bath an earc to he&re^ faith Chrift, let him heare % Wee then heare, when as there isaliftning and yeelding difpofition wrought within us .- When as wee preach, there are many that have hard hearts, and nothing for tofof-tenthem; therefore the word falls from them as raine from a ftone : but if there be a man that God will chufe, he fits his heart, and fo he is perfwaded.- This is called the owning $f

of Spirhuall Death and Life: j a^

the underftanding y Lnk. 24,45. Hee opened their underfianding , 1 hat they might underhand the Scriptures. When we fpeake to men, we few as it were upon fallow ground which will beare no Corns unlefle God plow it. Thofe that (aw the miracles of'the Loaves\efleemed them not\ Ibecaufetheir hearts were hardned.£/i&^4 t i§. They are alienated from the life of Goi, thororv the ignorance that is in them 9 becaufe if the blind* neffe rfthe ?r hearts, that is, they are not fen-fible of finne, and death, the word or the threatnings: when God takes away this hard-nefTe,theyarefittoharken 5 then conies light the beginning of life, jvhich is the informing of the underftanding, to judge righteous judgement. Thofe who have the life of Chrift, ifheefpeakes, it quickens them. Itis the inward voyce that quickens : feeke therefore to Godearneftly 5 that Chrift would fpeake to your hearts: yecheareand are not quickned, becaufe he fpeakes not. And thus much for this fecond point: that all in Chrift are in a (late oflife.

Wee come now to the third point, that may be noted out of thefe words, and it is this.

That the voysetf the Sonne of God > is theonely meanes to translate men from death to life. Men before they hcare the voyce of the Sonne of God are dead, Chrift by his voyce makes them living men. This voyce is the onely meanes, to

give life:

there

Iok.5.26#

Do&. :

Gen.9.27«

Rcafoni oithe point.

I

I there is no voyce but this that is able for to doe it-.that's the fcopeof this Text. This propo-fition may bee refolvcd into two parts, Firft t I nothing elfe is able to tranflate men from death to life. SccondIy,this is able for to doe it. As it is fayd of faith, that it juftifies, and nothing elfe but it can juftifie : fo may it be (aid of this voyce, that nothing elfe can tranflate men from death to life, and this can doe it- To tranflate from death to life is nothing elfe but effectually to perfwade and change the heart: now nothing elfe can thus perfwade and alter the heart 3 but this voyce of the Sonne of God.God himfelfe frames the hearty it is as a curious framedlockej nonecanpickeit, but heeJchat knowes the turning of it. God onely fits the perfwafions to the turnings 2 mens perfwafions arc as one that will unlocke a lock* with a wrong key. God onely can per/wade Japbetb to dwell in the Tents of Shem. Minifters cannot doe it.Efay.57,1$J faithGod)Createtbtfrustfef thclippes^ thatis 3 1 make them to bring comfort. / create the fruit e of the lippes for peace by \ my power. That this is (o you may fee by divers reafons.

Firft 3 thatitisfo 3 feeitbythis, we fpeaking to the quickeft, often times they beleevc not 3 but then others doe :jthe fame fometimes be. lecve, fometimes not. If man were the folc 1 caufe 3 the word would have the fame cftecl at all times* I Secondly,

ef Spiritual! Death and Life.

47

Secondly, this is life 3 and God onely gives / life :ir is a J the breathing of life into a clod of earth. It requires an almighty power toworke this in thofe that bekeve.Ephe. i.ip«2o. The fame power that rttifed up cbrifl from the dead, ratfedftsup : it is an almighty adtion to give this life.

' Thiidly > ifit were not proper to Cbriftand hisvoyceto tranflate men from death to life, hec (hould loofa his chiefeft foveraignty: hee quickens whom hee wifl: hee hath compasfion on whom be will have compasfiomlf men could tranflate men from death to Iife> then it would nor be proper to God to doe it.

Laftly,as nothing elfe can doe it,fo the voyce of the Sonne of God is able for to doe it. At the firft creation all was made by the voyce of God; hee faith, Letthere be light 3 andthere Gcn 'W« was light: let him fay to any man, follow mee 5 andhedothic, Matth%9>$. he faith tothePuh* lican fitting at the receipt of Cujlome^ fellow me • and hee left all, an A rofe up and followed him. Chrift fpeaking to his eare and heart, made him to follow him ; his fpeechwas like the fpeech of Eli as to Elifha, he followed him^ and couldnot ehufe but doe it ; Chrift fpeaking wee cannot but follow him.

But what is this voyce of the Sonne of God that tranflateth men from death to life ?

I anfwer, it is nothing clfe but an inward workcofthe Spirit, by which hecperfwades

men

lo.

Quejl.

$€R.i«I«

Ioh.T«I«

men effectually to turne from darkneffe to light, and from the power of Sathan to God. Ic muft be underftooi of the effe&uall working of the Spirit, becaule who ever doth heare it,lives: this voyce reaeweth and chan-gcchmcn 3 traaflatipgthem from death to life. Now this effe&uall fpeaking confifts in two things. Firft,ifl propounding the objeft, the truth to the heart. Secondly, in the perfwafion of the truth.

Firft, the Gofpel muft be laid open to tbe heart, all things neceffary to falvation muft be manifefted to it 2 then there muft be light in the heart to apprehend thofe reafons which are propounded. The Scripture propounds things by authority: and when as things are thus ex-pounded, the holy Ghoft doth kindle light, to apprehend them, which another doth not. Marke how Moyfes beginning his booke, faith, that tn the beginning it was t husband thus G&ddid^ he doth not perfwade tbcm by arguments to beleeveit • fo /<;£# begins his Gofpel without perfwafions, In the begining wasthetvord^c. lb the Apoftles commiflion wzs^Goe and preach that ChriH is Come ; he that beleeves fbalibefa-ved) he that beleeves not\(hdlbe damned : The word of it felfe is fufficientauthority: when the Gofpell it felfe is thus propounded, then the^ holy Ghoft kindles light in men. And when as the Gofpell ie propounded, and light kin-died, then this life is wrought. Now there

arej

ofSpirituall Death and Life:

are three degrees of working this life by the . Spirit*

Firft, there is a ftirring up of men, to attend to the voyce of Chrift : many there are that heare, yet attend not.AB.16. 14, The holy Ghoft opened the heart of Lydiajte attend unto Pauls preaching. We fow on fallow ground till the Spirit-opens the heart to attend to the things that are fpoken.

The fecond worke of the Spirit is to convince and perfwade effe&ually and fully, lob. 16. 8. The Spirit fall convince the world o/fime: that is, it thall convince and perfwade tho-rowly: none can doe this but the Spirit. It doth alfo farther perfwade men , that it is good for thcra to be convinced, and this is when the knowledge is full ; when as all the corners of the heart are anfwered, and the minde refolved to pra&ife : Hypocrites and civill men are perfwaded, yet not fully $ therefore they never pra&ife 5 if one objeitionof the heart bee unanfwered, yee never come to pradiife;

Thelaft worke of the Spirit is to keepethis voyce on the heart, that it vanifhnot. lames 1.21. The ingrafted wcrdis that which is made able to five your foules^ and none elfe. Men may attend for a flafti, but the Spirit muft ingraft the Word into the heart ; which as a fprig ingrafted, growet bigger and bigger, and hath fruit from the fap : other men having

truthes

mo M Elegant and lively Vefcrlptioyi,

truthesnot faftned on them, they grow weaker zni weaker.

Totmderftand fully what thisvoyce of the Sonne of God is; ye rouft know that there is a double voyce. Firft, an outward voyce of the word which all heare. Secondly, an inward voyce of the Spirit. This I collctf out of Eft, 69* Goe to thatpe$plc and tell them, heart je indeed but not underfiand^ fee jet indeed, but not perceive , that is, they (hall have an outward hearing, an outward knowledge, but not an inward. There is a common knowledge which all thofe have, who live in the Church : and there is a knowledge that is oncly proper to the SaintSjWhich faves them. The differences twixt thefe two knowledges • that of bypocrites,and of them infixthofthe#^ra*w$ twixt common knowledge , and effe&uall knowledge that is wrought in the hearts oftheeleft, are thefe.

Firft, common knowledge is confufed and generall; thisisdiftindi, inward and particular: that is, the voyce of the Sonne of God, fpeaking in the Miniftry to all, may breed a knowledge of truthes in men 5 yet they apply them not to their hearts, and the turnings of them; H;j«4.i r. ibeWerdujharptrthanatwe edged Sword, difcerning the thoughts and intentions of the heart y piercing even to the dividing of under thefoule andJ/9rit y andof'}oynts and mar-row* that is, that Word of God that is lively indeed;

ef Spirkuall Death and Life:

isi

indeed; that voyce of God that is effectuaii tofalvation 3 itis&arpe, it ftrikes notingenc rail, but enters the inward parts. A ftaffecan -not enter the fle(b 5 it may bruifeic 5 but the voyce of Chrift enters like a two edged Sword, difecrning twixt morrall vermes, and fuper-naturall things wrought by the Spirit 5 ic diflinguifhethexa&ly twixt the re&itude and obliquity of mens hearts : this is proper one-ly to the faving knowledge of t he Word -. As nothing is hid from Gca, but it u naked to bis fight • fo it is to his word : See if the word bediftin& to you s elfe you know nothing. A man never knowesany thing, till he knowes the Elements j partsand grounds of it ; the voyce of the Sonne of God onely makes you know things thus particularly. So in other things yce know not till you know particulars, Arifiotle faith; amanisnotaPhyfition, that knowes things in general!, in the groffe, but he that knowes them in particular. This is not to be a Phy fition, to know that fuch dry meatcsare good for a moyft ftomacke, unlcffe healfo know dry meatesandrhe Symptomes of a moyft ftomacke: fo it is in the knowledge of the Word. To know what regeneration is, is not enough . except yee know the parts, the kinds and fignes of it. To know that none aretrdn/latedfrom death to life, that love not the , brethren^ is not enougtf^exceptyee know the brethren and love them. To know, that***

that

*5*

^n Elegant and lively Vtfcription,

Gal.?,l4«

Ioh.x©,

that is in Cbri/t hith crttcifisd the fls[l> , with the Affeftiots ani lafls thereof^ is nothing, except: yee know t'nc yee your felves have crucified it- This particular knowledge is chat which makes manifeft to a man the fecrets of his owne heart, iCor. 14.25. that is, the voyce of the Sonne of Goi, difcerneth the fecrets of the heart, to know things particularly that are in it. Thefeepe diftinguifb the voyce ofthefkeap-beards from thevoyce efa fir anger ; when men come to heare, they heare the voyce and di-ftinguiftinotthe found, becaufc they want this particular knowledge.

Secondly, this hearing of the voyce of the Sonne of God workes a quicke fence, in the hearts of thofethat heare it, which the outward voyce doth not: and this follovves the former. Let knowledge be particular, it workes quiefce fence,/ft£. 4.1 i.the word is cal. {^lively in operation>.now lifeconfifts inquick-ne(Te,and motion^the voyce of Chrift fpeaking effectually breeds quickneffe. Solaindividvaa-gunt etfentiunt^ A knife in generall cuts nothing, 1 the particular knife cuts. To know in generall \ you are fmners,havc corrupt natures, offend in many things, workes nothings it is the reflexion on your particular finnes that workes, this makes men tremble. Act. 2.3 6. 3 7. Peter having told the /ewes thatthe^ad crucifiedchrift, that pricked them at the hem .As it is of finncs,fo is it ofcomforts 5 particular comforts only worke.

of Spiritual! Death and Life.

Si

Ifonecanfay, lata thus and thus, then com^ fort followes: fo particular threatnings make men fenfible. When God faid to Adam, Haft thou not eaten of the tree whereof 2faidtbou fioul-deflnoteate} this made him feare. The word doth breed a quicke fence: they who have not this true voycefounding to theai, ( Efay.6+9.) In hearing they doe not heare i and feeing they doe not fee . their hearts are fat, their ear es heavy , and their eyesfbnt. Rom. u ,8 1 God hath given them thefpirit offlitmber ; that is, when as men heare his voyce in a common manner, they are asa man in a (lumber : it ftirres them notv their hearts are fat -, that is, they are fencelefle: for fat is without fence. The property of them {that heare in an ineffeduall manner isthis 5 they have a fpirit of fluraber, they arc a$ one hearing a tale, when as his minde is otherwhere. If the things propounded were naturall, they would heare them well enough 5 but they are fpirituall, therefore they are dull of hearing them.

Thirdly, which followeth the fecond •> thofe that heare the voyce of the Sonne of God, have experirneotall knowledge, the other is but.fpeculative. I C^r.2.6.9. Wee preach wife dome to thofe that are per feci : fnchvpifedome, as eye hath notfeene , eare hath not hear a , neither hath it entered into the heart of man ; bat God re-vealeth it to us by his Spirit* that is ^ thecheefeft in knowledge, have notfeene with their eyes 3

L or

Gen,j<

l 5 4 An blegant and lively Vejection,

or heard with their eares; but thofe that heare the voyce of the Sonne of God, have anex-pcrimentall knowledge which others have not. This experimentall and favingknowledge hath triall. iJob^A^Iwrittuntoyoufathtrs^ecaufe you have knowne him that was from the begin* ningx expound this by the 33.of EzekieB,^ When this commeth topaffe^ then [hadyee know that a Prophet katbbecne amongfiycui tfcatis, whenlfhalldoethis, they fhall know expc-limemally that there was a Prophet amongft them. 11 oh. 5,19. wee how that weeareofGod^ that is j wee know it experimentally; they can fay ofthis 5 asitisfaidinthe 1 oUoh.i.i.That which we have heard , that which wee havefeene with our eyes , that which wee have looked upon^ and oar hands have handled of the words oflife 3 delarewe unto you. David takes it as peculiar to himfelfe, pfal.9, 10. 7 bey that know thy name willtrnjl in thee^for thou Lord halt not for -faken them that fee ke thee; that is, they that ex-perimentally know thee will truflin thee : for thou never fayleft them that truft in thee: they know it by experience, i.Pet. 2.3. Defire the fincere milke of the word that yon may grow thereby: if yet have tafted that the Lord is gracious. We find in the Saints a longipg after God:they defire him > which others doc not; thus did David: Moreover they have afiiirance of fal-vation, which others have not; and thisafiu-ranee comes from fence • eptimx demonftrath

eft

o/Spirituall Death and Life.

155

eftafenfibus 5 thebeft demonftration is from fences as he that feelesthe fire hot fcnowesit be ft $ tatting breeds longing 5 affurance from experience breeds certainty.

Fourthly, effe&uall knowledge chat is bred by the voyce of the Sonne of God, makes men approve and juftifie the wayes of God, makes them torelifti them: this followes the other 5 when men have tryed them tfc?y approve them, lob.6.61 . The Spirit quickens, theflefh profiteth nothing ; the words then that I fpeake y they are Spirit and life. Chriti having fpoken, that his body K9as meate indeed • man; were offended at if. then hee faid, The Spirit doth quic-%n , that is, yee accept not my words, be-caafe yee have not the Spirit, yee have but flefb. that is, a common knowledge-, my words are fpiritua\l, and yoware carnall, therefore they doc not relifh you. Thefe words are otherwife interpreted by fomc: that is, thefe materials profit nothing without the Spirit; but the other is undoubtedly the meaning, for fo it is through the Scripture : the Spirit profits, that is, faving knowledge wrought by the Spirit / men not having it, doe not approved It cannot be otherwife- where the voyce of Chrift doth found effeftually, there they juftifie this : Wijedome is jufiified of her children, Lh^. 35. K^.10.15. »«*'*'-Mare the feete of them thac preach theG$slof peace? that is, they fee much beauty 10 the r L 2 wayes

■ — ■

r 6 An hkgant and lively T>efcription,

Ioh.7«l2V

I Cor. 4« and,

a Cor,6*

wayes of God, that they are bcautifull to them, they arevileto others. The Scripture often toucheth this, that when as there is but a com -mon knowledge, men relifh not the word, &H».8.theytaftnot the word: rhrfpirituall part of the word crofGng them, is bitter to them, 2 ] Cor.isi^Jhe wordis cornered to afweet favour-, to many tt is not fo, to feme it is the favour of death to death: it is a favour diffufed through the houfe, many there are who abhorre it, and being guilty of death it leades them to death: In others it is the favour of life 5 that is^ they fmell a fweetneffe in it, it brings them to life, to heaven $the word being powerfully taught, there comes afavour : feme fmell fweetneffe in it, othersdoe not fo. Luk. i.^whenCbrtft jh all come ^ the hearts of many jhali he opened fo approve or difapprovehim: therefore he is Jaid to he fet for the fall and rijwgofmanyi So when he aunefomefatd he wot a good man^ others that he was a divclifomc faid that the Jpojlles were good, feme that they were bad s See how yce approve the word in itsfelfe, and as it is expreffedin mens lives.

Fiftly, if it bee a right knowledge, it breeds holy affe&ions ; the other doth not: this followcs the other. If men juftifie the Wordjthen they affe&it. Its a general rule, that all full pcrfwafions draw on affe&ions: let it bee but a perfwafion io habit, it ftirres as the habit is. 1 Thefi.6, My word was toyc» not

of Spiritual! Death and Life.

*57

m wordbut tnpewer J?ecaufeit didworke inyouioy in the holy Ghoft.ler, 2 3„2£.God comparing the word of true and falfe Prophets together^ faith thus j My word is asjire y and as the hammer that breadth the/lone: it is the powerful! word if it (hires your affections. Luke thelaft, chrift (peaktng to the Difciples that went with him to Emmans^ their hearts burned within them: they were tull of holy affe&ions. Confider if yee have thefc holy affe&ions. Holy affe&ionsin the Scripture are afcribed to this knowledge, every where 3 where men heare, or know a. right:Pfal.ii2.i*BieJfedis the man thatfeareth the Lord, that delighteth greatly in his Comman-dements. Pfafo.i.Blejfedarethey that delight in the Law of the Lord ; See whether there be holy affe&ions wrought in you by the word. Felix did tremble at the Word ^ (0 the fecond ground re * ceivedthe Word with\oy^but not with holy\oy. But how (hall wee diftinguifh them ? I anfwcr,that if your joy be holy joy,affli<£H-ons will not put it out:if your ioy be carnall joy, perfection puts it out: but ioy in the holy Ghoftis notextinguifhedby the contrary.

Sixtly, that knowledge which is lively brings forth a&ion 5 it is powerful! in mens anions, it ha&ive and mighty in operation, Heb.q. It workes in mens hearts and lives mightily, to overcome all contraries, Efa.6, Io. Make the heartofthis people fat , maketheir eares heavy ^nd (hut their eyes^ leafi they fee with L 5 their

A& t*.

Math.ij,

Obieit. Anfa<

ObieQ.

their ejes> and heare With their eares, and under-ft and with then hearts^ and converted bee hea* ied^ that is, Let them have fuch a common knowledge a$civill men and hypocrites have, and no more 5 leaft feeing arighr, they under-ftand with their hearts and be converted, and they bee healed. Seeing with their eyes, is meant feeing with this knowledge, which if they fee with, their hearts will be wrought on: their hearts being wrought on, they arc converted , and then they arc healed. This folio wes on the other. Let the affe&ions be ftir-red^and adions will forthwith followjbecaufe they are the immediate principles cfa&ion; what one affects hee doth j thefe are tyed all on one firing: flafhyaffedions, flafliya&ions./*&. £.45, Chrift fpeakesthus of this knowledge; TheyJ1)all all hee taught of God • every man therefore that hath heard And learned of the Father, eommeth to wee : that is, every one that heareth this true voyce of the Sonne of God, comes tome, that is, they breede anions whereby they come to me. See if your knowledge bee operative, lam. 1. 2 1. the Apoftle diftinguifl> ing of hearers, faith thus, Bee not hearers onely but doers too; if yee finde not this operative working change, Chrift hath not fpoken to you.

But even the Saints have many defers in their a&ions,therfore a&ions follow not hearing and knowledge*

To!

of SpirituaU Death and Life.

l 59

To this I anfwer, that as their anions are wcakc and faint, fo their kn owledge is weake. Ueb. 12.5, They often forget and rnuft be put in mind.z Pet, 1.13. They mttjl be flirted up by put-ting them in remembrance $f tk$(e things xshich they have forgotten. Secondly, this faile is from, forae doubt, fromfomefhaking within : when as you ke a defect in anions, oraffe&ions, it is becaufe you want this convincing know-ledge. The way to ftirre up affe&ion and action, is the Word, which increafeth this operative knowledge.

If then it be fo, that the voyceof the Sonne of God is the onely meanes to tranflate men from de ; ath to life, let us examine our felves, whether we have heard the voyce of the Sonne of God, orno^ If we have not, then let us know our cafes, and be humbled: they that have not heard it are dead. Conftder it is your diftinft knowledge, not a knowledge in groffe orgenerall, that inlivens you. Know yee the paflkges and working of regeneration and repentance ? finde yee the, Wordas fire, and as a hammer ? the Word is fuch-in its ownc nature, and will be found fo of them that receive it a-right. Have ye an experimental! knowledge ? approve yee Gods Image, his wayes in the Word, or in the lives of the Saints ^ doe yee juftifie wifedome i are your hearts opened at the bearing of the Word ? doe ye like it ? At Chrifts coaiming many hearts were opened, L a becaufe

Anfw.

rt*i.

I oh. 10.3,4..

Aft, J 7,30,

bccaufe then his Word came, and it opened many mens hearts, (hewed them what they were. How doe yee affed the Word, and I-mage of- God in the lives of the Saints? how do yeerealifh holy affeft ions in them? bleffedncfle goeth alwayes with them. Affe&ions are al wayesa figneofthis life: have yee received j the Word with them ? have yee forrowed for your finnesf doe you delight in God? This wil beget holy affe&ions which wil laft$ affii&i-ons will not put them outjholy joy is not damped with afflidions, carnall joy is. Whgtare your lives and a dions ? If yee feeing others holy, cannot doe as they doe, this voyce hath not fpoken to you; AH who heare Chrifts voyce will comeand be doing. lam.\.11. If doing bejoynedwith hearing, ifyeearedo* ersas well as hearers, this voyce hath fpoken toyou*, if your praftife be not joyned, yee are deceived. If yee finde upon examination that yee have not heard this voyce of the Sonne of God, remember that Chrifts fheepe heart his voyce ; yee may therefore feare yee bee loft fheepe if ye heare it nor. He that hath an eare heares the Gofpel 5 If it be hidden^ it is hidden to thofe that per ijh^ where men live in ignorance and heare not^God regards noi it fomuch : thats not the time of try all. So where they have the Word as wheate covered with chaffe, it tryeth not • but when the Word commeth with authority , and not as the Scribes • when Cbrilfs

voyce

cfSpirituall Death and Life.

\6i

voyce founds in theWord^fee howyeeareaf. fe&ed .• if then yee hearc not, yes are dead. C*»/.2.Cbrifts comming is compared to a Sj?>ing time , wherein the flowers appeare ou the earth, and the birds begin to fing, and the trees put out theirgreenefruite.- thatis, when Chrift makes himfelfe knowne, it is Spring time : doe you fpring when the Word comes, when the meffages of falvation are made knowne unto you i If not., yee are dead. Our end in fpeaking this is not to trouble you, but to bring you to falvation. I will therefore fhew you what keeps men off from hearing Chrifts voyce,that knowing the impediments yee may remove them. Now the impediments are fe* ven.

The firft, is felfe-wifedeme $ this is a great impediment from hearing the voyce of the Sonne of God ; felfe conceitedneffe hinders men much, becaufe it breedsadefpifingofthe wayes of God. I Cer.i . 14. The naturall man re~ ceiveth not the things cftbe Spirit of God % for they arcfoolijhnejje-withhim : therefore, 2 Cor. 3. i8« If any manfeem^ to be wife in the nor ld 3 let him become a J00le that he maybe mfe\ that is, let him lay afidc that wifedome which be-getteth pride in his heart. Micbais difpofi-tion is in every one of us more or leiTe, (bee de* JpiJedDavtdi (6 men chalke out a way to tbem-felvcs, in which they will goe , they will feeke their owne wayes, and will not befub-

1 6z An Elegant and lively Vefcription^

l CcM,j-oi

-.1

je& to the Law of God. Rom % S % j. ThecarnaH

mind is enmity with God, for it is not fubzefilto

the Law ofGod^ neither indeed can it be. a Cor. 10.

5,the Apolile fpeakiag of imaginations, faith,

that men with them build up themfelves again ft

God, and will not alter their ceurfes. The greatefi;

oppofition is in mens minds: take a man that

hath a true opinion, itiseafy to remove his

lufts, but falfe iudgements ace as bulwarkcs a-

gainft Gods wifedome. Men will doe thus and

thus becaufc they thinke their ftate is good.

The Scribes and Phari/ees come not to Chrift, Lu\ %

15. 1. but Publicans and finners came: foit

is with men now, doe we lay open their finnes

unto them, yet they will not bee perfwaded:

men will bee righteous of themfelves, and

will not bee perfwaded that Chrift rauiUw

made unto them righteoufnejfe 9 and redemption,

and wifedome. This opinion of our felves is a

great impediment, this contemnes the Way

of God, and fafhions out our owne wayes*,

this contenting of our felves with our prefent

eftate makes us to erre : therefore Pfal up.

21. Cur fed are the proud that are alwayes erring

from thy Law : Selfe conceit makes men

erre.

Thefecond impediment is cuftomc : men have beene ufed to fuch wayes, and will not alter them. loh.q. 1 a. the woman of Samaria was much held off with this argument # Chri ft com-ming to teach her the doftrine offalvation;

Art

of Spiritual! Death and Life*

16$

Artthou greater , faid fhee, than our father Jacob that gave us this Well ? This opinion that our fathers have gone this way, and k is tranfmit-tedtous, hinders meamuch 5 men cannot in * dure newneffe. Let is taxed fur this by the Sodomites, Gen, 19• 9* This fellow camemtofo-lornehire, andwill he now bee a lud; s e ? So Ail. 17. Paul preaching at Athens, the Athenians asked , what new doctrine tsthu that thou preach -efl i Men being accuftomed to a way, it winns their opinion ; men having once judged, are loth to judge againe : cuftome winnes their affection. Change is trouble-feme : men having gone long in a courfe they wili ftiji plod on in the (acne traft. Cuftome of our fathers, or country 3 or place where tot e arc our owne cuftome makes us loath to forfakt it.

Thirdly, Similitude is a great hinderance. Exod.j.2 2 . Pharaohs heart VPOi hardned becaufe the Magicians did the fame miracles that Moy/es and Aaron did • So fimilitude hinders men from imbracing the wayes of Chriit, and God. Men feeing Papifts aufterity like our mortification, their fuffcring like true mar-tyrdomc, they are per fwaded of their wayes, as we arc ofoursj fo for civility, when as men fee it fo like religion, as a fparke is like the fire, they imbrace it: All deceit is from fi mi» litude, falfe wares having the lame dye that true have, deceive the buiers: fo falling ftarres

are

Rom, 2. **{<

arc like other ftarrcs. When weeleefome men that profeffe religion to be falfe hearted, we thinke all arefo: wherefore Pbil.i .10. The Apotlk praycs > chat jhey might Abound in ali knowledge ) and iudgement to difcerne of things that afflr . This proximity makes us deceived.

Fourthly, falfe experiments hinder us much$ fome experiments of the vvorkesof God, that (hould draw us nearer to him, if wee make falfe ufe of them,feparate us farther from him$ As if God afflict andreftore againe, or keepe us from affli^ion, our hearts are hardened, Exod, 8. a 5 # when as the Frogges were removed^ Pbaroab his heart wds hardned: reft made him I harden his heart: fo many times it makes men flight the word, and afflictions which God layes on them. We may feethisinSouldi-ers and Mariners; none more ready to con-temne dangers than ihcy, becaufe they have often efcaped; they delude the workes of God that {hould draw them to falvation. Rootes will make the weeds grow againe, not being taken heed of . The long foffering of God (hould , draw us to repentance , buc it doth not fo.iPet* \ 3.3./* the la/l time (hallcome mockers , walking after thetrowne Ittjls^ and faying^ Where ts the fromife of his commtng} for all things continue as they were from the beginning of the creation-^ that is, men (hall fecle nothing, apprehend nothing that God dothj iudgements being be-

Jeeved

1

ef Spiriimll Death and Life:

165

Iceved they fccond the Word 5 being eluded, they hinder us and ir.

The fift impediment is ignorance s men know not the w ayes of Ged, therefore they doenotimbracetIum./^4. 10. if thouhadft knowne the gift of God, and who it u that fpeaketh to thee , thou wouldcft havered of bun* There is enough in religion to make men love it, if they knew it: there is vertue in it, there is beauty and profit in it. Efe. 57. 7 here is a peace in it 5 all the wayes of it are wayes ofpleafantneffe there is honour in ir 5 old age is hcmurabie ntth righteoufneffe. But mens hearts are full of darkenefie; they fee not, neyther doe they underftand it. 2 Pet. 2. 12 They (jteake evittof the things thej knew not 3 Its true ,they know rhe thiogs , T «-<ppof«^,thcy know them not experimentally and really, and that deceives the m. I Cor % 8.2. If any man thinke hee knowetb any things he knoweth nothing yet as he owjot to know. One may know all things, and yet know nothing, as he fhould : Ignorance deceives many* it makes them to meafure religion by afalfe f rule, and common opinion. Aft ,2^ 14; it is J called htrefy 5 when yee judge of it by external 1 fhewes, all bafeneffeis outwardly inrelfgion, itisaslikeacoftly thing covered wichftraw: Chrift was hid under a Carf enters Sonne $ prea^ ching under the name of fooltfmefjc : fo our ignorance in attributing things to falfe cauies keepesus off. jftheGofpelbehid^ it is hidden

to

Pro,},17. Pro.l6»3i;

Matth.I$.5S, I Cor.i.21.

6

tothofe tbatperifc there is a double ignorance ; privative, and poficive 5 that is it, by which the Cod of this world Hinds men^ breeding a falfc perfwafionofgood, andagood perfwafionof evill.

The fixt impediment is in-confideration : men doe not confider the things they might know: if men would deduce one thing from another, and doe that they know, they might be brought to God* Bent. 29, 2. 3. Tee have fcenc, fc\i\iM$yfes % all that the Lord did be fire your eyes t in the Land of Egypt, upon Pharoahand hisfervantsi yee havefeene thofe great fignes and miracles which bee did, yet the Lord hath not given you an heart to perceive, and eyes to fie 9 and eares to heare untiHthis day : that is, yee have not profited becaufc yee have not con-fidered. We thinke if that we had lived then, wee had beleeved, yet wee fee how few of them did beleeve .• webeleevcthe Seriptures, yet what inconfequence is there in mens lives, becaufe wee doe not confider things. Con-fideration hefpes to perfeS mens actions 5 it I is as a circular line 5 one part helpcs the other. If wee looke backe and examine our a&ions, it helpes; want of it hinders. What is repentance, but con fideration i Ier. 8<6. No man repented him of his wickedneffe^aying,wh*t have

1 done} want ofthtskeepes men from falvation.

2 Chron. £.37* iftbeybetbinke themfelves in the Landwb:ther they are carried away , and turne

and^

ofSfmiuall Death and Life:

16 j

andpray unto me % in their captivity , faying^Wee have [inned, we have done amijfe, and dealt wick-ed/y3 then I will heare. So ler. 8.6. God hark-ncd whether any would fay^ What have / done i merigGeGnandconSdernot.He/?*4.i 1. wh§rc-dome, and new xoine^ (leaie away their hearts 5 that iSjitmakf-sthemnot toconfider.^/^. 6.52. They confidered not the loaves , ther efore their hearts were hardened.-they were feareful in the Chip, becaufe they confidered oot the miracle of the loaves.

The ievemh impediment, is a certaineftif-neffe and obfirmation of minde, whereby a man is feiled to continue in fuch a courfe that is pleafant to him, and all that erode him in it are enemies to him. Rpm. %.theflefb hnotfub-jeB te the Spirit , it croflTeth it: one reckons not a mm his enemy unlefle heecrolfe him. It tnuftbefo 5 every creature as long as it hath a being, oppofeth that which is contrary to it s fo every man that delights himfcife in fuch cr fuch a luft 5 will not be circumcifcd, cleanfed and wafhed from it, hee will not have chr/fl reigne over him^ he will have his elbow roomc. Thofe men that are not translated from death to life, they count the wayes of God eyther va-nityor folly, andwill not fubmk unto them, nor yet heare Chri(h voyce.

Now the mean*s, the helpes, and wayes tc breake thro^gncne impediments, and to re Hoiita% ceive the Word with profit, arethefe.

Luk.1p.14..

jhr.vvtohcarc

Mating:

Fir ft, to hcare profitably, thatthevoyceof the Sonne of God bee not a com-non voyce, but peculiar, take that rule which isfet downe, Lftk.S* 18. Take heed how yee heare. Chrift gave that admonition to his hearers, and I give it to you: looke toyourfelves, take heed how yee come to hearc the Word ; doe it diligently: the reafon of this is added in the fame verfe: for unto him that hath (htllbe given, and from him that hath not, (hill bee taken away even that which hefeemed to have. That is , if yee heare and get a little knowledge, yee (hall have more: hee that yeeldeth fonoe fruits, fhall bring foorth more: hee that dothfome things, (hall doe more, God will bleflc you. But from him that hath not , JbaU bee taken even that which hee feemed to have : that is, your hearts (ball be hardened, and that common knowledge which you have fhall bee taken a-way.lob, 15.2. Every branch thatbeareth not fiuiic God cuts downe. God lpokes into a Congregation to fee who doth make confeience of hearing; xhok that doe, hepurgetb; butthofe chat profit not, heecurfeth: he takes not away their lives , but their graces, makes them wither in the inward man, and fo hee comes to death.L**. 19. He that had ten Tatents, he th*t had mod, had more given him : To pra<3ife a little is the way to get more* The TaUnt is ta* kenftomhimj&hodidnotufeit, and given to him^ that hadmoH Talents. There are two rewards

for!

of Spirituall Death and Life.

169

for him that ufcth the Talent well. Firft, hee fhall have m< re. Secondly, he Jhall he ruler ever ten Cities . heefhall have comfort here, and hereafter: hee /hall have more comfon j and grace. See how he dealt with Nathaniel I foh.U^o. Becaufe he confeffed Chrift /# be the Sonne of God y And beleeved becaufe CbnJifaw himunder the Fig-tree^ which was butaimall thing ; Chrtfl tels him thdt beefhatl fee greater things than tbefe. lob.7. * 7« tf*»y m% * *'# dee hi* nsll> beefhatl know of the doclrine whether it be of Gods that is , ifvee pra&ife according to your knowledge, you dull knuw more,it lhall be confirmed to you. Let men know andnot pradifej then Rom .1.21.22. Becaufe when they knew God, t he j glorified him not 4* God, neyther are thank full, therefore God gives them up to un-cleanmffe, tboron the lufls of thetr owne hearts, to difionottr their owne bodyes betweene them felvcs^ and toworfbip Idols ; as he dealt with the Gent/lcs,So in the* Thejf, 2 9. Becaufe they received not the love of the truth 5 becaufe they he3rdmuch, anddidnotimbraceit, God gave them up to ftrong delufions to beieeve lyes. See it by experience .• when as men play with their knowledge , God gives them up to hcrefies. The Spirit ofGodvtiU not flrive long with them. God hath commanded us, not to caft Pearles before Swim 9 and*will hee himfelfedoe it? Confider what yee doe in every do&rine of (alvation. that is preached to you 5 yeeeyther M rdifli

170 Jn Elegant andlively Vtjcripm,

2Cor.2.l6.

rcliih k 3 or not 5 yee obey it, or difobcy it; ye tafteir, or difrelifli it : Uyee tap it not^ it it a favour ofdeath unto death ^ that is 3 it brings death and leades to hell: ifyec favour it aright, it brings to heaven. There is no true do6trine 5 \ but the not obeying of it bringcth fomething j to your- damnation. When the favour of i Chriils knowledge is made manifeft, not 1 receiving it, ye rejeft it, and it brings a curfe. j j Heb. 6.7.81 The earth which drinketh in the '. mine which commeth oft up fin it y and brings firth \ hearbes meetefor him by whom it is dreffed^ re* I ceiveth a bleffmgofGod $ but that which bring- j ttb forth thornes and briers is resetted, and is \ nigh unto cur Jing^ whofe end is to be burned uhat is, the word is as raine it makes, hearbs and weeds to grow; if hearbs grow,(5od doth pro-fper it more 5 if it fals upon rockes it withers more and more h God doth curfe it. It is not in the knowledge of divinity asinotherfcien-ces: in them ye may negleft ayeare or two, and get itagaine 5 but it is notfoin this; yee will not be able to returne againc, yce are I neare a curfe 5 yee cannot redeeme it- See what followes in the negle&ing of the Word. In the 3 2 Chron.^6,i $.16. Cod/em his meffengers rifing up early ^ &c. becaufe he had companion on his people^ and on his dwelling place. But they mocked the meffengers ofGod^ and defpifed his Word, and mifufedhis Prophets, untiUthe -wrath tfthe Lord rofe up againfi hispeople\ till there was

of Spiritual! Death and Life.

*7

no remedy. Grace may ftand with infirmities before they are reveiled,but being reveiled the light difcerneth them. Ifmenrefufe, God in-duresit not. Aft. 17.30. The times oftkatigno ranee God regarded not, but now take heed, the Go/peRbeing revelled $ God will beare no longer. Before John Baptifl came, the Axe was not hide to the roote of the tree ; bUtasfoone \zs he c&me, it was 5 becaufe then the Gofpel was made knowne 3 hce revealed the truth. When the truth is once revealed , if men doe not then receive it s God indures it noi.Heb.$. 13. To day ifyee mil heare my voyce^harden mt \yourhearts. God will not ftay longer thmthis day. There is a day, (when it is wee cannot prefcribe) after which God will not offer grace : but commonly wee fee that men being of the age of difcretion, ancj having the way Chewed, if they negleft it then, they common lyperifb. God hath a fecret time. The hwes had their day ; but becaufe they accounted them /elves unworthy of ever lading life, Pauldidtume from them to the Gentiles , Aft\ 13 46". Saule had his day , hee had common gifts and profited not, therefore Godforfooke him. So ijrae/l had their day, but when they negle^edit, God bids leremixbnottofray for them. Con-filter what you have heard of the Sacrament, that yee may not abfent your felves from it, in the places wherein you are, without weigh-tv affaires, which willexcufe you before God • y M 2 fo

Math.j.io*

Epbcf r f«l6.

1..

Exod.2o«

fo foi the Sabbath; you know it fhoold bee kept; becaufe it is holy •, and if it be holy,I would aske you this queftion 5 whether it bee holy in whole, or in part ? If all of it be holy, it is not arbitrary, it rauft be fcqueftred from common ufes. The veffels of the Sanctuary are faid to bee holy , becaufe they were not ufed but about holy things: So the Temple is holy,becaufe it is a place fet apart for Gods fer-vice: fo time is ho]y,when it is beftowed on ho • ly things, holy thoughts, holy duties^ confider that it is holy, and that every part thereof is holy $ and then deny if you can,that it is not to be ian&ified. Someiaen fpend rheir time which they fhould redeecne jn idlenefie and gaming-, pnoft in drunkennefTe and difordcr, and not as they fhould. Yee have heard of mortifications yee have heard the dotfrine of changing from death to lif e^apply thero,and take heed ho wyou hcare -, yee that heard it negligently fhall grow worfeandworfe.

The fecond meanes to heare profitably, is that which is fet downe in the i Thejf.i. 13. that is, to receive theW$rd, mt tithe Wordof mun^ but a* the Word tf God. This makes the Word of Chnft effeduall, to hcare it as the Word of God: that is, confider, whofe word it is. Confider the ground of it, that it pro-cecds from God who is prcfent,God is there, and we fpeake in his ftcad: Gedjpdke to the If-raelites in Mmtt Stnaj , and wouldhave continued

of Spiritual! Death and Life.

- -

tinued for any thing we know \>yet thepeople de~ fired that>Me[es J\)$uid(peake unto them. Wee be feechy eu in theftead ofckriftjo be reconciled unto God. This is of much moment, to heare it as Gods Word:cnorrall truths may build you up in morrall venues, and may be profitable to that purpofe; but they Will not breed fpirituall life:that the Word onely doth, being received as the Word of God. loin 6.6$ > when as Chrift demanded of the twelve, whether they alfo would goe away ? Peter made this an/wer^ Lord % whither fiall wegoe * Thou haft the words of eternal life. A man is not a living man, but by con-■junttton'tetwixt God and the foule: God is to thcfoule,asthe foule is to the body, heeputs li fe into it^ and is conjoyned to it by his word when it is thus received. The Word comming as from God, wee doe that which is commanded us,becaufe God will have us doe its we doe it (imply and finccrely,fo that Godacceptsit. When we receive the Word as the Word of God, with faith, and full Affurance, then it breeds life within us s and when it begets life then it comes from God,then it comes in power and io the holy Ghoft, and makes us be* come followers of Chrift,i Thefi i, 5, When we receive the Word of God, as from God himfelfe with full aflbrance,then it workes ef-fe&u^lly ,then it begetteth life in us. To live, is to have fence and motion^to beading; the receiving of the word with ful affurance,makes us

M3 aftive*

7?

2 Cor.

J»2o.

iThcf. M3 .

/

Num. I a.

Kebsli.i 18.19*

*4« 7«

a#ive; the bcleevingoficfctsmenon worke, 2 Ciiw». 2 5.5.6. io. w!tf* 4* Amajiah beleeved that God would not be with him unleffe heefent 4-tvaythelfratiites, then he(ent them array and not before. Caleb and lofuah didbelecve, therefore they followed God conftantly. K^ibraham offered up his feme Ifaackf* because he beleeved God; that hecouldgive him another fonne, orratfehim out of afhes againe. Let a man be per {Waded that fuch a thing will hurt bim, or that fucha thing will doe him good, hee doth the one and leaves the other. Receive therefore the Word with full aflfiirance, confider what is delivered, if ic be the. Word or no ; confider that it which yee heare, iseyther the Word or not the Word , it belongs to me or not. Men take things overly,and are not rooted and grounded in faith, and that makes them heare unprofitably. See then if your particular aliens agree with the Word, fo yee fhall be rooted in faith •, this makes the Word a Word of life.

The third rule and meanes to heare with pro fir, is that which is fet downe of the fourth ground* in the parable of the feed, in the eight ofZ*^ 3 the 15. verfc, that is, To receive the Word with honeft and good hearts 5 having hoard -the Word to hope it, and to bring forth fuitemth patience, Heare tkc word with honcft hearts^ this is done when as a man is refolved to pra* &ife whatfoever God will reveale s when he . faathj

of Spiritual! Death and Life.

l 75

hath no refervations or exceptions to himfelfe; i when hee is rcfolved to pra&ife what he heares I with an humble heart: being humbled we will doe this, and not before.

The fourth ground was humbled j men will not hcare this becaufe they are ptoudrnow pride is an evill difpofition in the creature, whereby it exalts its felfe above its meafure: There is this fault in men, they will picke and chufe in the wayes of God. The laft ground will one-\y part with all for Chrift. A3.9* When as paul was humbled, hee then cryed out, Lord what mlt thou have me to doe ? I will doe or fuf-fer any thing for thee, and hee was as good as his word. So Aft. 2.3a. the levees being humbled cried out, tylen and brethren what ft fillwee doe? wee will doe any thing to be faved. So Aft, 16. 3 o« The jay lor being humbled demanded ofPaulvihatbeefhoulddoetobehaved 5 whenasa man is thus difpofed, God will teach him,PfaL 2 5.9. God teacbeth the bumble his wayes : man himfelfe will doe foj if he fee 01c willing to learne^c will teach him iThefecrets oft he Lord are revealed to thofe that feare hsm ; to thofe that ftand in awe of him, and dare doe nothing a-gainft him-, hee reveales his peculiar truthes in a peculiar manner to men, thofe things that are etfeduall to their falvation: Bring therefore humble hearts, ready to obey.

But you will fay \ wee doe obey and pra&ife what we heare*

M 4 I

P.faUM 4 #

An Eli"?inland Ifvely Vejcriptiop,

Anfa*

Dwct.f'29«

4

I anfwer, that yee may be deceived as they, in the fift o(Deut. They faid they would obey, out Gsd la-v that there was another heart in thcca than what they faidc : therefore God faid; O that there were f*ch an heart in them, that they wouldfeare me^ and keepe my comman-elements alwayes jhat it might goe well with them and their children fir ever\ So Isbanan and the other Capiaines, /^r.42.20. depredleremia^ to gee to God) to know his wiS i And they would doe what/oever he fhould fay^ whether it were good or eviH, But leremiah tels them that they did but diffemble in their heart s-J\z knew they would not doe it.Looke to this in the a&s and effeAs; what have you done when, the Word croffcth youinyouraymes, eftates, names, ftiendsf Ifyouhavedifobeyed it, then £*e. 14.4^ the Word is mtde a (tumbling blocke y & your iniquities are before your face^and the Lord mil an/were you according to the multitude of your Idols. God will anfwer fuch men according to their com-ming,asthey come with falfe hearts,they fhall be dealt withall accordingly. Come then with hearts refolved to ptaftife whatfoever is fpo-ken, and defirc God to raake it effectual! to fal-vation.

The fourth meanes to heare the Word,and thevoyceof Chrift profitably, is to lay up what you heare .- let it abide and continew with you. This rule is prefcribed by Chrift himfelfeJ*i&. 1 5»7*/fye abide in me^andmy words abide

ef Spiritual! Death and Life;

177

A&.I7 J

afade in yoa^ ye (hall & ke what fee will y and tijh U 1 he done unto y$n.V\ 7 hzn ye at:end co*he Woro, * if yeeareaffeifod with it but for tbenmc, it is noching • except it continue with you it will not profit you 5 you muft doe as Mary did ; Jhee iayed up all the fajings that (hee heard if Cbrijt y and pondered them in her hearty Luke 2.51. The Difciples often queftioBed ofChrift: which proves, thstthey pondered his Words in their hearts: So the Nobles of Beret? they fear ched the Scripture 9 . Co Jacob hee neteitbefajingoflofepb and latdit up. Yee doe not hearc thus if you doe but lead your earcs for the time, ifyce workeitnor uponyour af-fedionsjyc profit not. The reafon why there is fo much preaching, and fa little profit, is for want of this. There are two kinds of ill hearers: the fir ft are fueh as hcare as S wine,and trample all they heare under kcte; the fecond, fuch as heare as Dogs, fnarling at the do&rine: if yec offend ineythcr ofthefe, yee heare a-miflTe. Of all thefoure grounds that was worft which received not the Word. When men heare the Word there is more than a natqrall forgetfulncffe in them, the Divtll heipes it. //*#*. 1.23.24, He that heares the word^ and re* cals it not, or pra&ifeth it not* u like one that beboidetb hU face in a glajfefor he beboidetb him-felfe and goetb away , andfiraigbtroay forgetteth what manner of man be was : yee muft recall it before yee can pra&ifc it, clfs yee will be like

to

... < *..— . J ~^> ■ ■ ■ »

178 ^ Elegant and li vdy Defcription y

to thofe that behold their face in a glafTe, and wipe not away their fpots.

Be not therefore forgerfull hearers : and for this, firft recall and rf peate what yee have heard when yee are go.ie: Secondly, pra&ife it afterwards • there is a bleffing promifed to rain Jfull hearers, there is a curfe denounced againftrhofe that are forgetfull, loh. i$i^,lf yee know tbefe things , bdppy are ye if you doe them , but there is a curfe for you if you due not profit ; God will make yon to heare, and will not give you his Spirit, Regard to prize the Word if ye will not be forgetfull. Rom. 1.28. thofe thit did not like to ret dine God in their knowledge , thofe that did heare the Word and not regard it^Godgave them ap to a reprobate fence,to an In-judicioufnefle to doe thofe things th&t were not convenient t not being able to profit by it. The ancient Fathers much preffed the repetition of Scrmons,and one of them ufeth this fimili f ude: A man that comes into a pleafant garden, will not content himfelfe with the prefent fent only^ but he wil carry fome of the flowers home with him 5 So in a cold day, a man will not be coo-tent to heare himfelfe at anorhers man fire, but he will carry away fome fire with him tokeepe him hot at home. So doe yee when ye come to heare the Word • carry home fome flowers of it with you, carry fome fire home with you, to heate and warme your hearts. God regards not flufhes and moodes, and fuch neg-

!i

of Spirituatt Death and Life.

*79

ligencc in performing of holy duties as will not warme your hearts. Men are like a Sive in the water; it is full whiles it is in the water,but being taken out of it, it hath nothing; it is not the hearing of the Word of God, or thedoingof it negligently that will profit, if ye heare it only pro ferma, and negligently, it doth you no good,but it brings Gods curfc upon you. Gods curfe is on many, they grow not in know* ledge or grace for want of diligen ce; wherefore in the 2 Pet. 3,17. the Apoftle bids us bewArelidft being leddvay with the error of the wicked, wefaO/r0f» our owne fiedfaftneffe ? to prevent this, grow in grace, and for thispur-pofegrowin knowledge > fortheayegrowin grace.

The fift meanes to beare profitably, is to prize the Word and the voyceof Chrift fpea-king to the heart: pray earneftly for it that ye may fecke it earneftly at Gods hands, befeech him to fpeakc to your hearts." your hearing is j nothing without this : it is the great fheapheard J tftkefiecke that muft feede you. It is the Spirit that muft teach you. Therefore when as you come to heare, pray earneftly to God to fpeake unto you by his Spirit. It k the Spirit that qmckneth. loh. 6*6$. the Word is fpirituall, and wee are carnall -j therefore wee muft pray for the Spirit to helpe us for ro heare: the Spirit -snot bcftiK-'ed without prayer, Jft.i. 14. i5.Godpromifcdtogiv^his Spirit to his A-

poftles,

18 O An Elegant and lively T)efcri[)Uon y

Pfat.HP.

Z Cor 3* 21-

\

poftles, yet they continued long in prayers ere he gave it them.Luk. 11 ♦ 13. God gives not bu Spirit but tofuch 44 askt «fJ to fuch as cotinue pray-ing,askingand knocking. Dauid prayes to God5 to open his eyes that be might fee the wonders of his Law 1 Men may heare the Word, yet God o-pens not their eyes without fceking to him. God fpeakcs unto you by his Minifters. Paule and Apolios are yours j we arc the Minifters of God, for your fakes, for your fervice . If God open the dore of uttcrance,it is not forour fakes but yours, that you might feeke the Word at our mouthesand beleeve. .^#.14.1.8 great company oflewes and Gentiles beleeved by hearing the Word preached, and receiving of it:7** world receives not the ty/>/f ,becaufe they feeke it nor, i^. 14 ij. We in preaching, can doe nothing 5 it is the Spitit that muft doe it. 2 Cor. 3,18. we can fhe wyou t he I mage of God, but it is nothing toyou if ye be not transformed into the fame image from glory toglory : and it is the Spirit that mufi thus tram forme jou. Coo* dude therfare with God in prayer, let not him deny you^ one Word from him is more than a thoufand from us. God faftning his Word upon your heartsjit cbaogeth you$without him wc preach in vayne.

The fixtmeanes toheare profitably, isto come with vacuity of minde, free from all things that hinder ; elfewce few but amonofi thornesJtr^jRz fpeake to men prepofleffed:

the

ef Spirituall Death and Life*

181

the feed falles on fellow ground j we fpeake to men, wtaofe hearts are full of lufts,they have anoyfe of bulinefle within them; and fo they heare us net, becaufe their hearts are forepof-fcflcd. The arrowes head being in the wound, it is in vaine to lay plaifters upon it: therefore, lam. i .24. when as wee come to heare the Word, wee are commanded, to lay afide allfuperfluityofn&ughtinejfe^ and to receive with meekeneffe^ the ingrafted Word^htch * able to fave our joules. Doe in hearing the Word as men doe in grafting., cur off allfuperfluous branches • come with empty minds 5 attend to the matters of grace. Men who have full ftomacks God feeds not ; He feeds the hungry, others are fnt empty away, they are alwayes hearing,bat never profiting.. Ilhould fpeake now to Minifters and people : to Minifters, that they fpeake in the voyce of Chrift, that they fpeake as he did ; not tnreifedome of words, but in the evidence of the Spirit ; To the people^ that they muft heare them by whom Chrift fpeakes : thofe who tave Livings to beftow, ought to beftow them on fuch as fpeake the Words of Chrift 5 they that want his voyce ought to procure fuch. Now if yce will not be at coft for a good Minifter, it is a'figne you love your profit above Chrift. Thofe that dwell where Chrifts v©yce is not, let them remove, for they fit tn darkeneffe and in the (had* dow of death, Efaf.p.z . 1 f your dwelling be plea-

fant

Lufc.i.n*

Pfal,I20.$,

D*n»9,*7#

Obietf.

M£th.22«

fant, if you have bitter waters or no waters at all, you will remove: Have not your d we U ling then where the water of life is not. I£ the voyce of Chrift be the onely raeanes to beget life, let men come to it. -It isagreat fault, men come not to this voyce: hee that came not to the Sacrament, muftbe cutoff: Whit fhall be done to him that comes not to the Word ? Want of the Word preached is a great mitery; therefore David complai-neth much jf this cafe, when he was not able to ceme to tat Word. O that I am confer ained to the I in Me/hech^ and to have my habitation a-mongft the tents of Kedar. The daily facrificc being taken away, kwzsthegreateB deflation I that could be ; and can men live there with comfort where the Word is wanting t Is it a duty to come tohearc the Word, or is it Arbitrary, to come or not to come ? If it be arbi -trary, then yee performc but a will worfhip, whenyeeheareit; ifaduty, then yeerauft hearcitconftantly, and enquire where it is to be bad. But you have excufes.

To this I anfwer, fee how yee can excufc yourfelves to God : How angry was Chrift wkhtkoic that came not to fhe marriage : that is principally meant ofcomming to hearcthe Goipell. It isadefpyfingof God and his or dinancesnottocome* it is a contempt which brings forth a curfe, which brings a judgement

that

tf Spirituall Death and Life:

that is like the fione, Thofetk&t dejpifejcu, de~ Jpife me^ faith Chrift. the word is the power of GodtofalvMion: there is no falvation without faith,and there is no faith but by hearing, Faith comes by hearivgiHethdt heares netyou^ hems net me y faith Chrift. Therefore if you heare not this voyce of the Sonne of God take heed left hehcarenotyouatlafto

18?

Lulciojtf.

Rcm.io.il.

wmwmmmw

<s

S3'

THE

DOCTRINE

OF

SELFEJDENIALL

Lvk. 9.25. sAndhejaid unto them all, If any man mil come after mee, let him deny himjelfe,and tafyup his crojfe daily.and follow me*

Ee have formerly propounded 'hree things unto you -, the firft was, to {hew you what wecareoutof C KRi s 15 and that is, wee are dead men ; the fecond is 3 what wee gaine by C h r i s t : and N that

is ?

s

The Vottrine ofSelfe<deniaff. j

that is, Life eternal, with all things belong* ing to it 5 and thefe two wee have finifhed. the third is, what wee muft doe for C h r i s *. And that is, Wee muft deny our felves ^ take vf C brills Crojfe andfollow him : and for this end I have chofen this Text. And hee [aide unto them all ^ If Any man will come after mee^ let him deny himfelfe , and take vp his Crojfe daily , and follow met. As if hee fhouldhave faid s all expecting any benefit from me now, I looke for this from them againe, to deny themfelves, to take up my daily crofle, and follow me.

The occafion of thefe words, was this. Christ told them before, that the Sonne of man muft fuffer many things, goe through many troubles and drinke this Cup : now from this, he makes this confe&ary •• Hee that will bee mine, muft doe the fame things that I doe, though not in the lame meafure, He muft deny himfelfe^ bee muft take up hit daily crofle, as I doe dye on the Groffe, and follow mce. The maine Poinit intended is this: Who ever will have benefit by mee, muft follow mee. Now there are two maine impediments that hinder men from following me 5 The firftis Plea-furesj or any thing that a man luftsafter^ there-fore hee that comes to me muft deny himfelfe. The fecond is crofles • hee that followcsmee meets with many troubles, croflesand affii&i-ons from theDivell and the world 5 now hee

muft

The T*oBrim ofSelfe*denia/L

i«7

oiuft not baukc the way or decline them, when as he mectethwith them, but hee muft goe thorough with them, and every day beare them-, therefore hee addes, that tee that will cme After him, muft not osely deny himfelfe, but likewifc take uf his croffe daily and follow him.

Thefirft point of De&rine chat arifethfrom the words is this.

That whfoever lookes for any inter eft in chrijf, muft deny himfelfe* Hee that comes after mee, that is, he that will bee faved by me, united to me,made one with me,muft deny himfelfe^that is, though there be no precedent condition required of thofe that come to Chrift, ( wee Preach, that if any man will conie in,hee fhall be faved, what ever hee hath beene ; there is no antecedent condition required but to defire Christ, Rev. 22.17. Let him that is athirfl come, let whofoever wff come and tafte of the waters of life freely. That is, none will take him , none will come in but fuch as thirft: there is nothing required before hand but to take him .•) yet yee muft know, that when yee have taken him, you muft bee his 5 hee muft bee your Lord, and you muft bee conformable to him: this none candoe without denying himfelfe. Pav l followed chrift 1 be-caufehee denyed himfelfe; but Demas did not deny himfelfe. therefore 2 Tim* 4. 10. Hee unbraced the prefent world, and forfooke chrift. N 2 Numb.

Dott. l

The Voftrine ofSelfe*AeniaU.

guejc. Anfw.

R^n.t.1

S.8.9*

] N***y,l^iA<Jofa.l4$>.G alebWIo s h y a I followed God cenjlantlj, they went through all I and denied theaafelves s the other heads of the Tribes did not. Take Abraham for example ©f Selfe^ denial!. Gen im.God bids htm gfie cut *{ his C$untrj to An nnknotnne Land, and hec doth it; Hce refufed nocto offer up his onely Sonne when hce was commanded to doe it$ hec fcrved Gcd conftantly. If our wills zxAchrifis will were unifons & coincident, then there were bo need to deny our felves 5 but becanfe they are contrary oa« to the other, therefore wc.muft deny our felves. But what is it to deny our feives ? I anfwer,it is nothing elfe, but not to make our feives our aiaie and end ; but to make God our end and airae, and to deny our {elves as wee are contrary to him: To deny ; that dulneffe and averfnefle of Nature, that the Scripture calls, the M nun ^ 2udthefle(b\ to give this the deniall is to deny a mans I felfe; becaufc this is reckoned a mans felfe. Fiefh asjd corruption of nature, is called a mans felfe. i Corinth, q* 5. Wee ft each not eur felves^ but Christ : That is, wee preach j i not for our ownc credit and ends, but for Chrift and his glory. The corruption of Nature is reckoned a mans feife. 2 Corinth. 12.5* P a v l faith that hec knew * man thai wm caught vp into Faradice^ tjrc Offnch a one I will glory , yet of my felfe 2 will net glory: That is>I frill

not

The DoFlrine ofS elfe* deniall.

\%9

not rejoyce of my corruption, but of the rege-1 nerace part of my felfe. I am a lumpe, a body offinne.

But why is this reckoned a mans felfe ?

I an! wer, becaufe it is fpread over the Soule and all the faculties, as the forme is overthc matter 5 for a man cherifheth it as himfelfe^ that which fights againftit fights againfl him-felfe.

But how can a man pofliblie deny himfelfe f For there mud be a requeft before there can be a deoiall^and this cannot be done but where there are two»one to requeft,another to deny; now man is but one,bow then can this be ?

Ianfwer, there are two felfes, two men in every man 5 one requefts, the ether denyes. R0m 9 j 0 \o. It km longer libit doe it . butfinne that dwe/s m met 1 that is, there are two in me, theflefhandthefpirit 5 by the one I will the thing, by the other I refiftic s In every Re-generate man, there are three things • 1 ; Common Nature, which is ncyther morally good nor eviil : this hath an entity in it,and To is good. Secondly, to this is added the flefli, I the corruption of Nature, on the one fide 5 byafifing it the wrong way • on the other fide ofic there is the fpirit, turning ie the right way Undre&ifying it. This common nature as it ji$ guided by the fpirit, denyes it felfe in the things propounded, according to the flefh § the underftanding and the will m this competiti-N 3 ©n

Que/!.

Anfw *

Quefi.

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The Dottrine ofSelfe-deniaB.

Reafons of

Selfe denial

I

tiondcny tbeflefh : when as your wills and affections defire riches, pleafures, weaJth,lifc, in an inordinate manner s deny your felves, the fpirit rcqvefting the contrary. Without this Selfe-denyall a man cannot be faved j there! isaneceffity of it, and there is much equity in* it, (as there is in all Gods Commandements,} if wee could but fee it.

For firft, if wc looke into our felves,, there is great reafon to deny our felves, becaufcifwe doe it not, wee deftrey our felves. The flefh is tothcSotile, asadifeafeistothebody; Ifyc give one that is ficke of a Dropfic, drinke ; or one ficke oi a Feaver, Wine ; you pleafe the humour well, but ye kill the man; f© it is here. Gala/b. £.8. Hetbatfowethto the flefh , (halt of the flejh reape Corruption 5 that is , by fatis-fying of it wee reape Deftru&ion: bee that foweth to the flelh reapes deftru&ion 5 that is, definition comes not prefently, it is as feed that isfowne, k comes for the m©ft part afterwards. And this anfwers an obje&ion that might be made, that we fee the contrary. Ezek. 18.31. God fayth, whf mSyee dye Oyee houfe of IfratU? That is, though you fee not present death, yet your fins will bring death. As it is faidofuncleannes^^t/.2.i8.T^4////(f^/^/^ chambers of death-, fo may it be faid of any other fin, itleadestodeath. But now to deny your fel ves, is life, becaufe by fo doing ye fow to the fpirit. And he that/owes to the fpirit $ (hall of the ffirit

y

The DoBrine ofSelfe-deniall

jpiritreApe life cverUfling.Gd\6&.

SecondIy,in regard of G$d there is good rea-fonthatwe fhoulddeny ourielves. For what is it to have a God , without worfhippinghim as God ? If we doe not deny our felves, we fet not God above our (elves. Looke upon the na -ture of things,& you (hall finde, that 60;/hath none above himfelfe. GOD may doe all things for his owne eads ■> but looke to your felves, you are made for another end; keepe the order of nature, doe as the order of things requires, you muft be fubjed; to him, your defires corn, raingin competition with what God requires, you muft deny your felves.

But how is it pofllble for a man in his pro-jc&s, and the thoughts of his hearr,not to feeke himleffc?

To this I anfwer , fir ft, that in every man thereisanaturallfelfe-Iove, therefore wedoe notdeftroyit, but fay, that a man may feeke himfelfe, becaufe God hath planted it in Nature 5 and the plants which hee hath planted we muft not root out 5 we have Gardens in our hearts,and we muft weed theto:grace deftroyes not nature but elevates it. Nature is the Worke of G o d : (Ofu* Natur* eft opus Autho ris.)

Secondly, God will not binde us to that

which is (imply impcflible 3 therefore God

will not have us not to feeke our felves; yea he

hath commanded us not to kill our felves,

N 4 and

191

Anfw,

Math.19* 1 ?'

3

Math. 3. 2,

Math.2o.28,

The Doctrine ofSelfe*deniall.

Vfi.v

and to love our neighbours as ourfelves • which fluew that a man may love himfelfe.

Thirdly, the motives ufed in Scripture, Re-pent for the liingdome of God is at hand : and Feate not him that cankt&the body and doe no more 3 hut feart him that is able to cafi bothfiule and body into Hell; fhewthat a man may love himfelfe. Wherefore wee doe not take away tliisfelfe-lovebutredificit; wee doe not dry up this ftreame, but turne it into it's right Channell: wee extirpate not this planr., but guide it into the right way ; as Muficians breake not the firings, but re&ifie and tunc them. Wherefore wee affirme, that a man may and muft feeke himfelfe fo farre as it is good for himfelfe , a^d no farther; This religion doth, it rcdifies our love, teacheth us to deny inordinate afFedions, and to ferve God with a perfect ftearc. BefGre regeneration, a man feekes himfelfe by doing things that are pleafantac* cording to the flcfli, he doth the thing he fees and handles. But a man that isfan&ifkd/eeks his happinefle in God , though he loofeth his goods, his life 3 and all that hee hath, his hap-pineffe is in God.he is refolved to doe or fuffer any thing for God.

If none can have any intereft in Christ without denying himfelfe, then joyne not both together: make no conjun&ion whereas God hath made an abfolure difiun£Hon 5 de-py all that is in you,the whole body of finne,

all

TbejDotlrine of\Se.lfc*demaB.

165

all it can dciire- deny every requeft of rhei Aefn, every defire of it without ail exception; I Chrift faith not, deny your Covetoufneffc, every fuch particular finne, but jour felves 3 every finne, ftocke and branch, both cannot bcejoynedriftherebeany pleafure, anything that yee delight in, have yee any commodity in fuch a thing, yee cannot be faved without a Divorce from it, when it conies in competition with God. So if there beany. CrofTe that yee will not fufferforGoD, yee cannot befaved. Putcafeaman will not endure Ob-loquie; if he will endure this, yet he will not loofe his eftate: if this, yet he will not loofe his liberty and life 3 fuch a man as this denyes not himfelfe* Thofc who would follow Christ, muft doe as the Apoftles did t Mark.-10.28. For fake all ana, follow him \ Go d will try us all one time or other, whether we will for fake all and follow him, M*rk. 6. 22 • Hee that will follow Chkist, mttji h/ive a Jingle Eye: that is, if the eye be fixed onelyon God, without joyning any thing with him, then it is fingle ; it is faid to be fingle, in regard of the objeft, when as that is (ingle* When wee can be content with G o d though we have no-thing elfe,then is our zyzfingle^ncL we are light: but if our eye be wicked, that is, eyeing of our credit and eftate and the like, all tie body is dark* $ that is, we are Vnregenerate. I Ames, 1*8. A double minded m*n r 6 0 D hates: the

mind

The VoElrine ofSelfodeniall.

lKing.l8.2I

iminde is double when it hath an eye to God anJourfelves toci^ fuch amanasthis , isun-ft diet* alibi* myes 9 he will follow G o obut in fonac things, lerebobam will follow God, but not inthe matter of the Kingdoms : without a fingle eye, we arc unftable in our way es. This joyning of both together , makes many thoufands loofe their Soules. Many that live in the Church will not abandon all, they will doe many things to fatisfic natt^ rail Considerations • this doth deftrov many, having eyes to G O D and thcmfclves too.

Butconfider,

Firft, thatitisafollytodoethis, yee loofe both: the world hates you for that good which is in you j and GOD hates you, becaufe you have no more. If BAAL be GOD, film htm altogether.

Secondly, for what end doe ye doe it? Doc yee it for your credit and ad vantage 4 Ye are deceived in both if ye doc : if you follow G od oncly,you have plcafurc and content • but if you mixc him with other things, yee loofethe comfort of both*

Thirdly, for what end doe yee it ? None caa bee faved n * fcrving G O D with a per. fed hearc. 2 chronic* 2*. 2. Amaziah ferved GOD uprightly , but not with * perfeff heart 5 hec did much, but not with a perfeft heart $ therefore it was nothing worth #

Why

The 'Do&rine ofSelfe-demalL

*5>5

Why doe you heare and pray, and arc juft in many things, and not in all ? Yee loofc your labour while thus you halt betweene Go d and Btal.

Fourthly, it is needleflc to joyne other things with GoD,to fcekc content in the Creature • there is enough in Goi> alone, hee is all-fufficienr, there is all in him.

Fiftly, if there were a poffibility to joyne both together, yet the leffe you have heere, the more yee have with Goi>» the more yee have of the world, the leffeyce ha veef Grace ; the IcfTe praife yee have of men, the more yee have with Ggd : Manmuft deny himfelfe, have a finglc eye j forfake all things, elfe hee loofcthall : many take much paines, yetbe-caufe they deny not.themfelves 3 they loofc all.

Secondly, if all thar come to C h r i s t muft deny thcmfelves, then learne to make account of this before hand, to deny your felves : Caft with your felves , if you will bee fa-ved and follow Chr is t , not to provide for pleafures and eftate .• fay not I will bee rich, I will havefuch content, you muftdc-ny your felves, witbftand your fdves; fee what your thoughts and intenrionsare-,doe you not thinke how to fatisfie your felves in your earthly things?thefe be your thoughts ? but fuflfcr the not to run out: futyee on the Lord lefim Cbrijl^ And make nofrovipon for thefitfh , to fulfill the

Lufts

Vf€2

ftom. 15.14,

TlxVottrineof Selfe>deniaH.

MatklJ.4 5

4.6.

Lufts thereof. Every man till hec be another man 3 will feeke himfelfe, but doe you renounce your felves. Confider what your mor* jning thoughts are, confider that the flefh is I lulling and running.; thinke therefore every I morning haw to erode it the day following, you muft dayly deny your feWes, you muft goe up the Hill of holy duties, when as the flefh would goe down* 5 be carefull in crofting the flefhwhen it would be bufie : be painefull in your callings, when as the flefti would be lafie; feare not to have fhame in the world for Christ and Righteoufnefle fake, though the flefh brookes it not : nothing troubles men more than being crofted ; wee having preconceived a thing, itvexethusforto loofe it 5 if wee will be Chriftians, wee muft crofle our fe!ves,n©tpleafeour felves j pleafe the fpirit, let »ot the affe&ions run out • part with all that is fwcec, and tafte thofe things that are bitrer; andnotonely thus much (my Brethren) but thinke you have a good bargaine too : hee that takes chriBforkis Urd, mutt deny him-felfe^ndhitc Father and Motherfor hu /ike l , elfe heeunot worthy />fhim faatth.i^.i 6. That is, except yee thinke mee worthy of all this, let me alone; yce will not be faved : fhe}Aer» chant gave all that hee hid for the PtarU , and thought that he had a good Btrgainc : yee muft

continue

Is God

the

not complaine, if yee doe, yee ' not: thinke what Heaven is worth;

TheDoBrim ofSelfe-deniatl.

*97

the governour of all ? Sec what yec have by

bim : If yecdeny your fclves, yee are Kings and

| Priefis 5 yee have all if yee take him: therefore

| fee whether yee take him thus or a© : yec muft

not thiake yec have a hard bargaine.

But you willfay, this is a hard faying, wfaa caabearcit ?

To this I anfwcr,that thereisreafonforit, there is enough in C h r i s t if ye faw it. there is reafortto pcrfwade yw to ir..

Firft, coafidcr that your Goodncfle is all in Chrift,itis contained more in God,thania your felves. When ye deny your fclves, ( Suffofith nihilfonitt) yet fuppofethata man could caft himielfe iato h«ll for Gods fake,he would be a gainer by it. Our good is in our GOB more than in our felves, even as the bcame is more in the Sunne, than iaits felfe. The perfe&ion of every thing is the end of it. Take all Creatures, mix.c bodies and the reft, let them have their end, and they are perfe#: God is the end of every man, we arc mads;, redecmed,and live for this purpofe^that wee might be his alone.-We caanot then be miferable whiles we have our end.K'w.9,3.P avl could mjh h/m/elfefepa* rateifrtm G$d t for the love which hee had t$ his CouHtrtmetithe lewcs % hee could bee conrentto bee accurfed, that Ch ri s t might have glory by their Salvation. Lofc y ee riches, credit, or your lives for Chiifthis fake* yee are happy ink: ye have a Command to love God above

your

0bie8.

,

The VoBrint of Self denial

your felvcs ; becaufe your good is more in |

him than in your felves. If it were not fo,

GOD fhould c©ntr3di& himfelfe, in bidding

I us love him above our fclves : Therefore

our good and happineffe is more in G o D,than

; in our felvcs. Let a man therefore deny and

■ lofe himfclfe,for Chrift and the Gofpelhcgets

! by it.

Secondly, let the emptineffe in your felvcs, moove you to deny your felves. Why will you defend your felves ? Out of G O D there is no fullneffe: If you would bee happy, I woulc aske you where you would finde your happineffe out of G OD? Either it muftbec in your felves > or in the Creature. In your felves it cannot bee $ for how many things doe yeewant? Wee are fo indigent in our felves, that wee are faine to ftep out to other Creatures* lathe Creatures it cannot bee 5 becaufe they are inferiour to us, and worfe than o*r felves : They were not made for that end, for to make us happy, but to helpe us. A-gaine, the mutability ofthe Creature, fhewes that wee have no happineffe in it : it is like brittle Glaffes that are foone broken. Againe, if they did continue, there could bee no happineffe in them 5 for they arc but Vanity. 1 Sam. 12. n.Turne not tw&y from following th* L O R D, fir then fhould ycu/eeke after vain* things, which will'net profit 5 fir they art vaine* Goe through all things: Men, women, riches,

ho-

Tke Doftrine ofSdfe*denicttt.

199

honours, any delights pleating the fancy, there j is nothing but vanity in them .- that is, there is an inability in them, to give that fausfacHon that is expected. From this wee fay, aW c 'U h empty,becaufc wee leoke for waters in it.and iindc none. What needs there a change and vi* eiflitude of things, if there were not an empti-befle in the Creature? What needed there fuch a multitude of them if they were not empty 2 Befides,con(ider that G o d can make you happy without them. If yec have the Sunne, no matter for the Starres .*. though yee have them without the Sunne,yet it is night. Ir were an ea-fie thing to deny our felves, if we were perfwaded of this. Were wee in S a l o m o n s cafe (who faw all that is under the Sunne, and had a-boundance ofoutward things hirnfelfe, yet in Ecckf 1.2.3. he faith, They are all but vanity :) it were an eafie matter w perfwade us to deny our felves. If a chart wife were perfwaded, that there is no worch in him that folicites her to unclcannes, it were eafiefor her to deny him. Now adde this to the reft, that all we have faid perfwades not, but when God fendeth a light into the heart j and that is the reafon that many fpeake of this ,but few pra&ife it.

Thirdly, there is much equity ink, that you (hould deny your felves; becaufc chtiH hath redeemed and bought you of your felves. Suppofe a man fell feimfelfe to bee a Ser-vaat 5 it is injuftice in him to bee any

more

The Voftrine ofSelfe-Aeniatt.

] more for himfelfc.i Corinth.6.i$.iorearenot jour owne> yee are bought xtith a price : Servants arc net their ©wae but their Mafters, Rom A.1 2; Tee are no logger debtors to the Flejh } to live after the Plefh 5 but to the Sfir it , to live After the Spirit % yec wrong God much, if the flerti krweke and yee aafwerc it. Confider the j price, and the greatneffc of it, that was payed for you. 1 Pet. 1.18. Tee are not redeemed yoith Corruptible things y ss Silver and Gold, from jour vaine Conversation, hut ivitb the precious Blood ofC h hi s t 5 as a Lambe mthoutfpot. Paul considered that cbriH gave himfcife far him, fo that hee flood upon aothing, but denied himfelfe in all things, that hee might live co him. 2 Corinth.<$. 15, wee thus judge , that me AyedforaB, that they which live , fhould not henceforth live to them/elves , hut unto him^ which dyed for them and rofe againe. Confider this yec that come t* the Sacrament 5 yemuftnotdoc all for your fclves, but for C h r i s t , and what advantage will this bring toChrift? Let naea examine themfelves and yee (ball finde, that few live to Chrift, raoft to themfelves; Othcrwifc,whyarenot men more affe&edto Gods glory, and the Churches g«od ? Confi . dcr Christ will have his end 5 yee muft ! live in him, elfeyeeflnll have no intereft in him*

Fourthly, confidcr what yec doc 3 when yee

ycild to your fclves 5 and when as you defiy

i your

The Deflrine ofSelfe*denialL

aoi

your felves; When as yc yecld to yourfelves, yc ftrengthen thefldh: denying your felves, you ftrengthen your fclves, and the inward j man: the more ye yeeld to the Spirit,the more j beauty ye have; the more yc yeeld to the flefh, I the more deformity. &*/, j. 19. The fruits of the flefh } art aiultery^fornicatim^ uncleannes, and the like, which bring death: but the fruits of the Spirit,areJ9j^peacej9»g-fuffrifjgs^entleneffe,go&d-nejfe,faith jneekneffe, temperance 5 again Stwhich there is no law. Looke t© your felves; the fruits of the flelh,are fhame^ raifery, corruption, death$ the fruits of the Spirit,arelife,grace,arid glory: yeeMitfg to the flefh ycc ftrengthen the difeafe : the wifeft way is to ftrengthen that which will fticke by us. Yee muft maintaine the Spirit^ crucifie the flclh, which is as the fea; having gotten ground, it is hardly to be re-covered: therefore fnib not the Spirit, quench it not, left it fpeake leffe and lefTe, till it fpeake not at all .• yeeld to the whifperings of the Spi. rit, andxjuench it not: deny nor any requeft the Spirit makes.

Thirdly, If all that will have any intereft in Chrift, muft deny themfelves, you fee how prone our nature is t® evill, elfe wee needed not this exkortation. Wee finke do wne to fin, as a ftonc doth to the Center, the flefh is ft ill drawing and byatiing ™ the w ">ng w ^5 therefore let us not have too good an opinion of our felvei; let us bee jealous with a holy jca-

O Ioufie;

rM

The T>oBrineofSelfe*deniaIl.

Queft. A#fw. Queft.

Anfw.

gttefn Anfw,

loufie; remember the Flefh is prone to evill continually.

But how fliall wee know it ?

I anfwerc, that it is plaine in many things.

But h©w fliail wee know whether the defirc be from the Spirit, or from the Flefh ?

Amandefiresaplace 3 heefaith iris to doe good with it. hce defires honours for the good of others.

But how flball wee know if hee doth fo?

I anfwere, that in thefe generals no exa& fignescan be given, yet we will guefle at feme, whereby yee may know it«

Firft, confider ifitbeea titfbulent defires cefiresofGrace^are as aaturall defires, gentle and quiet: unnaturallheatcandthirft, are turbulent and violent 5 fuch are the defires of the Flefh.

Secondly, the defires of the fle/h are hafty, it runs without an errand, when as a wife man ponders his wayes. The defires of the Spirit doe not eafily rife 3 wee rauft take paines with our hearts for good defires 5 flefhly defires are hafty.

Thirdly, know it by the fatisfa£Hen you give it: doth fatisfa&ion of your defire, make you more heavenly minded- it is right: but doth it make you earthly minded 3 and indifpo-fed to holy duties • then the defire is from the flefh.

Fourtb-

The DoarineofSelfe'denialL zo$

Fourthly, know it by the contrary s U c^| duties of Prayer aod the like doe weaken the def*re, then it is Carnal!; but if they ftreng. then it, f© that you goe on with boldneflfc and fecurity, it comes froai the Spirit.

Fifthly, know,if there be feme feife-refpe& that doth carry you, fc farreyee goe and no farther; thatrcfpe£tbcingtakenaway,yecad. Doe you it in fecret and conftantly; even then when ye are fequeftred from all other reipe&s, and have nothing elfe but Gods glory to ftirr e youuptedeeit? Ifthc heart be iuft, weedoe it when we have no ether end in it* Are yee angry withyour fclves, when ye negled Gods bufinefle ? Are ye angry with a Soane, becaufe he aegie$s God, or is it becaufe of his loefc-Gefleanddiffjlutenefle; becaafe hee takes iU cotirfes, and would wafte your eftates t Many racn are £ealou$ for ftnnesagainft themfelves, forfinnesthatpremdicetherafelves .• AsMi-nifters ate angry with fucbas rob the Church, and have Impropriations, and fometimes dc-fervedlytoo$ but when the Pulpit rings of nothing but this, it is a figne that it is oncly out of Selfe-refpe<a, So the people cry out ©f the Mioifters Covetoufaeffe, but it is out of felfe-refpeft, becaufe they arelpath to give them that which is their due. lohn was zealous for God; but it was with an eye and refpedl to the Kingdoms So&ojet, 7.14. The people ft/led and Uffembled themfelves together •, but it tots but for

O 2 Come

The VoBrine ofSelfe*demall.

Vfe+>

CorneavdWwc: take away our refpecSs, wee ( are cold- thefeare dcfires that fliould be de ' nied.

Fourthly j if all that have iritereft in Chrift muftdeny themfclves; then try whether you have imereft in Chrift or no: arc ye willitrg to deny the fleih ? Ace ye willing to undergoe the crcflef-Tocrucifictheflcfhfor Ghrift? Elfe ye arc not inhim. He muftdeny himfelfe that is in Chrift: all are ready to fay, that they deny thcmfelves, when as it is fpoken in gene-rall ^ but if yee will know whether you deny your felves or Q&j confider but thefe three things.

Firft, are ye willing to be informed? Will ye try and fif t thing to the bran t Try ye if the thing belawfull which yeedefirc?Ifyeeftop your eyes and eares, and will not examine ir, you doe not deny your felves 5 it is all one to ftopthe light, as to have it and not to follow it; Is there not a fecret light within you, that tds"you 3 this and this is afinne? doth yeurcon-fcience whifper within you ? if it doth,ye deny not your felves > except yee defire te be informed. Num.22.20. Baldam \vo»id not gee upontny tearmes to curfe ifrdel^ at the fir ft und fec$ni re-quefi j he had a fecret light within him that told him that hec fliould not goe, though God bade him goe$but yet God who knowes the waies of the flefh and Spirit, fawthat hee Jingrtd after Ba/acks wages -, and therefore he bids him goe 3

and

and he went: bee did not facisfie his conference. SoS AVLcariedic fairely, when as he offered Sacrifice before S amvel came; fo hec did when he fpared A gag andthebeft things ^ pretending a Sacrifice to be made with them: yet his conference told him that it was afinnc, hedidnotfatisfieif Examine things to the full z elfe yee deny not your felves. Wee preach to you j that youmufi: doe thus and thus; perad venture yee deceive your felves and reafon againft it, yet your Consciences are convinced. 2 Corinth. 4.2. Wee Jpcake to your ConfcienceS) and'approve our fel<ves to them • we preach not to the wits and humours of meo, but to their confeiences, in the fighc of GO D and men.You muft love the light: job. 3.12, Hee that doth truth commeth to the light Jbat his deeds may be made mamfefk^ that they are wrought 0/6 p D. Doe yee choofe the light, without fteking any ciftindions 5 or evafions? If a man, feeke eva(ions 5 it is a figne hee is not of the truth. Hee that l©ves the truth, is of th? light: approves things that are excellent 5 he is wflliog to hold up his anions to the Sunne, as one doth a vefTell, to fee if there be ever a flaw in it. Yee may call faruftifying the Sabbath, ludaifhic; yee may call ftri$nefTe ofitfe, Hypocriiieand Precifeneffe 5 Zeale, indifcretion 5 Bat what (ay your consciences of them i If that which we doe beebutJhypocrifie, why doc you not it in reality ?

O 3 Yea,

PMli»lo.

zo6

The TtoBrine ofSelfe*deniatL

0b\i8. Yea, but you arc more drift than the rule.

Anfw. [ Why, then try whether it bee Co or no, take not the word upon truft. i c$r$ntb.$ m i m Wee are the plinifUrs hj whemyee belecve, and not what yee beleeve : If yec are not willing to fearch what the good will of G o d is, yee deny not your felves. In thofe things that arc inqueftion, fee that you fatisfie your Confci-ences and that light which is within. If there bee a queftion about fan&ifying of the Sab. bath, and gayning; doe as your Confciences bid you j fee if there be not a reiu&ancy within.

Secondly, confider what yee doe in cafe of , a ftrong afFe&ion, in a ftrong temptation, in a particular humour $ it is not what a man doth in coole blood, but what doe you when as opportunity and ftrong affe#ions meete. Hee is a good Pilot, thatfhewes himfelfcfoina ftorme^ hee is a good Souldier, that ftewes himfelte fo in a breach; fee if you doe as A-e r ah a m , hee denyed himfelfein his Son: It is Selfe-deniall.when as a man renounceth him-felfe and his flefti, when astheyaskehim violently and importunately. Will you omit no duty though it coft you much ; AsDaniel would not leave off Praier^ though itfhould c*ft him his /ife t Dan.6. io: wi! ye not commit any finne, though you gaine never fo much by it- as B a-l a a m did, and as thofe that have the perfons I of men in admiration, becaufc of advantage,

doe?

The DoSlrim ofSelfe*denia/l.

207

doe? Try what yce doe in luch cafes as thefe, Iffomc trouble follow fuch aduty, what doe yee ? Mark, 8. 38. Hee that is ejhamedtopro* feffe Christ, though it brings a Croffe to htm^ hee that will not profefle him in time of tryal! of him will the Sonne #f mm alfo hee afbamed] when hee commeth in the Glory of hk Father. Hath Chrift need of the fame thing, that you your felves have need of $ will yee beftow it on him? Suppofe it be a boxe of oyntment, or tenne times more $ the try all is 3 ho w we doe deny onr felves, when as we (hall injure our felves.

Thirdly i yee fliali know if yee deny your felves, by the humility andlowlincffe of your minds; Are yee content to be tranflated from one condition to another ? An humble man is willing and consent to bee tranflated from one eftate to another: hee wonders he hath fo much $ hee will be trampled on for GOD. If yee are proud, having great thoughts of heart 3 ye never will deny your felves; The proud cefift GOD, and hee refifteth them, 1 . Pet $.5. They are full of murrnuringsanddif quiet -, The broken hearts make no account of rhemfelves 5 care not for any condition, are contented with the to weft roome 3 as the Prtdi-gali was . fo they have grace it is enough; If yc have this difpofition 3 it fhewes you are men denying your felves: Apply thefe rules, and try if yee deny your felves or not: if yee doe nor, O 4 know

The VoBrine ofSelfe*deniall.

Aieanes to deny our {felves.

I

know your conditioned labour to bring your hearts to it, to deny yeur felves: The vvayes to doeitarethefe.

Firft, to deny your felves, have a right judgement ofyour felves; reckon the inward man your felfe-, ifyee reckon theFlefh your felfe; riches, honours, credit and wealth that perfed theflefh,your felfe; thenyee willlofe all for it, yee will not deny your felves: Such a one will leave Religion, wound his Confci-ence, rather than lofe his eftate: But if wee reckon the regenerate part our felves , it hath friends and a Kingdomej and reckoning it our felfe, wee will fuffer any thing rather than hurt it: we will lofe our life and liberty, and yet are well becaufe this is fafe. After a man is re-generate, ? hereckons another thinghimfelfe, than he did before 5 the Spirit is now predominant, he is himfelfe.-doing Spirituall things, the Spirit is Lord of the houfe 5 the ftelh may come in as a theefe,but there is a great dif-; ference, when as it comes thus, and when as I it comes as a Lord: Whe;i as the Spirit is a ! mans felfe, his hold is in heaven. Let us judge j of our feives, and wee fhall be able to deny our j felves.

Secondly, have a right opinion of other things: know that by denying ofyourfelvcs, you gaine; yeilding to the requefts andde-h'resofthe Flefh, yee lofe by it: Mattb. 16.3 5. Hee that willfavf bis life , Jbt&hfc it 5 he that

will J

The Dettrim ofSelfe-deniatt*

r -^r A irTfiT-iim<innix

20$

will fave his crcdir and pleafure, fhall lofe it 5 J the more yec deny your felves, and part with { thefe things, the more 3 yee fhall have, Even an hundred for one in this life, and in the world to coifielife e<verlaflingjAark % 10.3 o. Yee fhall bee gainers by it.

Yea,but we fee the contrary > the Saints arc Obiefi. iroprifoned, andperfecuted, they have many croffes and loffes.

It is true,and therefore the Text faith; Th3t Anfip. they frail have a hundredfold -with Persecution^ that is, God will multiply comforts to them with Persecution: One may have more comfort in a Prifon, than others have in a Palace. Comfort confifts not in the bulke of outward things. David was wife totakeoportunity when as hee had any thing to doe for God; though it were coft]y,yet he did it: hee bought his Oxen that he effered, he -wouldnot offer that toG*d y rohtch cofhim nothing \ 2 Sam. 24.24. The water that coft mens lives,that which hee thirfted fo much for, hee powred out as an oblation to God, and would not drinke of it: for he knew that whatfoever it coft him, hee fhould be a gainer by it. Aft. 5.4 r, The Afofiks being whipfed, went away rejoicing: None re-Joyce but fuch as thinkethey are gainers by it. /Wjaccompted it a great favour, tofuf-j fer for Chrift: So tbeApoftlc, iam.u%Mds\ us count it exceeding much joy, when as me \ faflinte divers tribulations: and lames, 1 12.

Bleffed

TheDoElrine ofSelfe<deniaH.

Olieci.

IBlejfed is the man tbat tnduretb temptation : for tvben dee is tryed he Jhall receive the Crowne of\ life. It is for your advantage, when as you j Ilole an eftate, or a friend, or fuffer*any j thing for Go d$ yee (hall get by it. If yee can \ fay with Peter J Lord, we have foifakentll and followed thee^ Markj io. 28. yee (hall have an himdered fold 5 chat is, yee fliall have God. But is itnotbeft to have other things with

God?

I anfwere, that God is bed; truft him, leave the keeping of other things to him : if yee are j to lofe a friend to keepe a good Conscience. ! commit it to Gods keeping $ fo if yee are to I lofe an eflate. Befides, if yee have not thefe j things from his, favour, what is it to you ? , Yee may have them by his Providence, and I n'ot out of his favour, and then they will bee a fnare unto you, yee will fet your mindes too j much on them 3 and they will leadeyoutohell^ 1 orelfethey will bee acroffe unto you: What \ rorafort can you have in them, if God bee ab-teat ? If God bid fuch a thing comfort us, wee j j have comfort: but if he bids it not to comfort! 1 us, though wee have it, yet we want com- j fort-Therefore reckon thefe things but as droffe and dung , asP av l did,/>/;//. 3, 8. addenotto them , but to Gods favour; forfake them if they come in Competition with bira, and his lawes.

Third-

The DoUrine ofSelfe*deniaB.

zn

Thirdly, learae to know Christ arignt, | that will make you deny yourfelves. Chrift | is worthy all love• this knowledge of Chrift will make you deny yourfelves, not of necef-ficy, but out of a love to him. A friend that adventures his life for us, is worthy of all wee can doc: Is not C h r i s t then worthy of all you can doe and more ? i Corinth. 1.13, Paul reafons thus with the Corinthians 5 is Chrift di* videdt Was Paul Crucified for you f Or, were you Baptized in the name ofPaul* If Chrift dothallforus, wee mud deny ourfelvcs for him. Lo&ke on all that he hath done for you, and what privileges you have by him 5 Iearne to beleeve, it will make you to deny your felves. Paul went through many things, he* cAufe he trufted in the living GW, 1 Tim, 4. 1 o. ftdofes cared not for the wrath or favour of Pharaoh^ becaufe hte beleevedflebrews^ 11. Beleeve and know, that there is arealitiein the things wee have, by Chrift: let them not bee as things onely in the fancy, but beeaffc-<3ed with them. We rejoyce in an eftate which we po(Tetre,and in honours we injoy; becaufe wee have them. By Chrift wee are Kings, andPriefts y and heires of all\ Revel. 1.5,^, If you beleeve this, then Faith begets Love in us, which makes us willing to part with all. Philip. '2. a 1. Paul complaines , Tbst every man feekes his owne , and not the things of left* Chrift « that was for want of

love

212

4

Math.1c.23,

77?e Dottrine ofSelfe-deniall.

ot love : 1 Corinth. 13. 5. Love feekes not hit $wne^ you may fee this iniW, ^.20.24. / count not (faith hce) my Itfe deare unto my felfe^ (0 that 1 may faifimy courfe with Ioy y and the tAinifit) which I have received of the Lord lefus . Leame to belecve in Chrift, love him, then you will deny your felves for him 1 What ever j men thought of fml^ though hee was taken to j be a mad^man^Att* 26.24. yet the love ofchrifi did confiraine him, 2 Corinth. 5.14, So as wee love Chrift, it is no matter what wee fiif-fer.

Fourthly, the laft meanes to helpe us to deny our felves, is the manner how wee fhould deny our felves: Bee peremptory in denying the requeftsof the Flcfh, barre up the doores 3 give the fiefo no audience 5 nothing is better than a peremptory will, if it bee Well fet 5 nothing worfe, if it bee ill. When loab would have peri waded David to flay Abner, David gives him a peremptory deniall - faying. What have I to doe with you, yee/onncs ofServia > So Ghriftgave Peter a peremptory deniall, when hee would diffwade him from his Pat fion ; hee faith to him, Get thee behinde mee Sathan. The fiefh is of your old acquaintance, that hath binbornefand bred with you, and therefore is 'ready to deceive you ; wherefore looketok. K^iH.%1. Paul faith to them that vooutd diffwade him from going vfto lernfdlem, What doe jee rvcefing and breaking my heart > ., Their

The VoBrine ofSelfedenlaU.

_i ?

their expostulation with him weakned the fi-newes of his intention, and foftened his pur-pole. Bring thefe meancs to particulars, ha* ving ©ccafion,Iet them not remaine in general: You that heare menovv, examine your felves; none that heare me this day but had need particularly to deny himfclfc : fome humours hee hath that kemuft deny $ give not over till thou haft done it. This will fcowre out the ftainesoutofyourSoules,labour therefore for! to doe it: Put cafe,that farisfying fuch a defire is pleafant, yet denying of it will bring you more pleafure and profit; there are none that gaine by finning, and none lofe by fcrving God: You are gainers while you lofe your credit for God/)r your riches 5 he will either give you more, or elfe hee will give you more comfort in the little which y ouhave. Are you re-drained ? God will give you longer and lar. ger liberty from the yoake of Sinne: lofe you a momemany delightf God will give you a ftronger delight. A luft being reoioved^here isablerniihwipedaway, every luft is a fpot on the foule; If yee fuffer a luft to continue, that yec are indulgent to,it de files you,it makes you indigent : Lufts caufe want. Beeing brought under the power of a luft, yee arc u„-der a Tyrant. Againe, what ever your hearts arefeton* and you will not deny your felvcs init • if yec belong to God yee (hall bee crof-fed in it: your ftrong affections will bee your

_____ ftr0D S

%t4

the Doftrine o/SelfeJenialL

ftrongaffii&ions. David was crofted in his Ab-folon ; Abfolon s in his Kingdome . Amnon in his Tamtr. Againe, if you will fatisfie your lufts, there is no end of it, yec muft be alwaies adding fuell to them, which in-creafeth the fire. Confider, that in this, our heart is deceitfulh wee being minded to continue in things, though it bee but foratime, wee will not eafily be brought to judge aright of them afterwards, wee judge not then without a bribe ; and our judgcracats being bribed , they arc then eafily corrupted. Take heed therefore of Cuftome : this is hard to be refilled: the flcfli will cxpeft the fame entertainment from us at the laft, as it had the fe-cond or third time. Cuftome doth prejudice us much \ it intends the originall Corruption •, it leads us captive with violence : being ac-cuftemedtoany luft, knew that it is hard to renounce it, becaufe cuftome addes unto its ftrengtht When we have judged already of a thing, we are loath to iudge againe. Butnow my Brethren, conGder, if yee erred once, that will not excufe the fecond errour : Cuftome is, but Vetnftas emris^ the antiquity ©f errour$ Gods Spirit muft bee the rule of our lives; Cuftome is an ingagement to us 3 to continue in thofe things wherein wee fhoulddeny our felves: So the opinion of men, is a hinderance to Selfc-deniall ; having ufed fuel* a coarfe we will not alter it; if we doe, men wonder at

The DnBrine ofSelfe-demall

*i5

it 5 this kcepcs men off from felfe-dcniall, Wherefore that your hearts deceive y©u net, remember this caution 3 Take heed of Cu-ftQroe.

Laftly, if no man hath any intereftinChrift unlefle hee deny himfelfe 5 then fee the way of drawing ncare to C h r i s t : The more wee deny our felves, the leffediftance is betwixt him and us j the nearer our wills are brought together,the nearer we come to him $ the more fully we empty us ofoor felves, the more per-fe&ly wee deny our felves, and the nearer wee come to him. And thus much for the firft Point-, that who ever lookes for any intereft in Chrift, muft deny himfelfe.The fecond folio wes which is this.

That the wayes cf God are full $fcr$ffe$ . they have much difficulty in them \ Chrifttels men , They muji deny themfelves^ take up their daily Cro(fe\ they muft goe through crofTes,and looke for them: thewayes therefore of God are full of cr©flfcs. And this muft needs be fo 5 for three reafons.

Firft, God will have itfo, that wee may beare witneffe of the truth: Words arc bur a {lenderteftimony5 therefore God will have men fuffer and be imprifoned too for the truth; This is that good confeffion of Chrift, when as we confefle him,not in word but in deed. God therefore will have us beare Crcffes for this

end.

Second-

T'S-

D0c7.2,

The DoSirine *fSelfe*denhU.

Secondly, God will have men tried-, and that chey cannot bee without Croffes: Therefore i Cerintki 1.19 .Herefiesmv(l needs comejhat thofe rvb$ are faithfuS may be tryed; that the good may be diftinguiftied fromthc counterfeit. Afflictions aid croffes are the beft touchftonesj therefore they are called try als,bccaufe they try and prove men.

Thirdly,thismuft needs be fo, from the nature of thinges thcmfclvcs. Men canaot run on io obedience to Chrift without oppofiti-on. A faithfull Chriftian man muft reprove others as lohn Baptift did , and then it may coft him his life. Ic may coft us our lives andloffe of favour, (as it did Mcfes^ Hebr. 11. Who endured Pharaohs wrath , ) for ftan-ding out in good caufes. In many anions wee may and (hall becenfured; for wee rnuft be juftto men,and upright ro GOD, and notbebyafTed a wrong ways and for this we may bee oppofed. The Sabboths muftbee kept though fome loffes may come by it } many other a&ions mud be done , wee muft fpeakefor Chrift, as Paul and Daniel did, which coft them Imprisonment, and fo it may doe us.

Fourthly, looke on the world, and there is aneceffitythatweefliould have croffes, if wee will follow Chrift. For, lohn 15. 19. The rvorld loves her mne^ and hates them who are ckrtfis$ they are refifted , and cannot refift againe.

The DoElr'me ofSelfe>deniafl.

**7

againe. The world puts crofles upon the Saints, and as if they were not forward inough of therafelves>theDivell helpcsthem forwards : Hee fets their tongues on worke, fames, 3, 6. Their ungues are jet en fire ofHeU$ hee fets their hands on worke, Revel. 2, 10. The DivedJhallca ff fame of you into Pr/fon $ that is, men by the Divels irrigation iliall doe it.

Fiftly, it muft needs be fo, in regard of mens conditions and themfelves • they muft have crofTes to prevent finnc: Chrift the good S hep-heard fets Dogs on his fheepe fomerimes to barke at them, and if that will not fervethe turne,to bite thetn too ; Parrly,for finnes prefent which they contract. And partly to prevent future finnes. Profperity makes them ruft forae* cimes , therefore God fets (bullions to rub thera over and makes them bright, though they malce themfelves blacke. God fends affli&ions on the good to make them better 5 Thrcfhing makes the corne though it were good before, to be much better: the fire though the gold bs good before, yet it makes it much purer: h eahk though it be good 3 yet exercife makes it better.

Now as the wayes of God are full of crofles,f© they have much difficulty in themjand that for thefe reafons,

Firft,becaufeofSelfe-denyall .• Thisfelfe-

deniall muft needs bee

and it is hard and diffi-

The VoBrine ofSelft*deritaB.

Kpbi

3.

l difficalt for a man to deny himfclfe : it is a bard thing to deny a ftranger being importunate jit is harder to deny a frenid,a wife,or a lonoe: but it is hardeft to deny a mans felfe,ta deny a ftrong luft, a naturall inclination, which is ever beg. giog and asking, that islikeacontinualldrop. ping, this is difficult.

Secondly , looke on the Law, and it is difficult, the Law is jpirituaU , me are carnally fold under finne> and yet muft bee fquared by lit.

Thirdly, it is difficult in regard ofouraffc-dions: thefe make the wayes of God difficult-wee are to goe on intheraiddc way, butour affe&ionsbiasusanotherway; weenofooner love things but wee over-love them : fo weare ready to over-joy and grieve for things: thefe affe&ionsdiftemper the mind?, and the minde being diftempered, we are like a barrcll ftirrcd and turned up-fidc downe, nothing but mud comes from it.

Fourthly, looke on our natures, and it is difficult. What isin man, in common or corrupt nature? The way es of God are above common nature, above our reach and up the hill; they ^re more difficult to corrupt aatnres: all Gods wayes are contrary to it, and it to them 5 there is a contention, a contrariety betweene them, and fo a great difficulty.

Fifthly,

Fiftly, compare it with other things \ and you will finde it difficulty to get an art or liberal! fcience, whatpaines and difficulty muft be ufed? Now to have Gods Imagerenew* ed in us, muft needs be harder .• for to this we have a contrariety and reludancy, to the other a natural! propenfnes: therefore it muft be difficult.

Laftly, fooke to the variety and change wee muft run thorow: fbil.^ii.Wee m^Uroant and abound^beare good report , And bad report - It is hard to bearc profperity 3 as hard as it is to drinke much wine, and not be giddy : Ic is hard co beare adverfity and not to ftoopcj hard to beare fcorches without flirinking; fome can beare want, but aboundance makes them leave God: many can beare good report, and cannot away with bad report: fome can doe bor h 3 bat yet they will not loofe their wealth: fome can indure that, but not imprifonment: to goe through thicke and thin is hard anddiffi. cult.

But now you may aske meetwo queftions. If this bee fo 3 how comes Chrifttotellmen^ Matthew 11.30. That hisjoAke U eafie and his bmthen light* how is that true, Trover. $.\ 7. That all the mi?s ofwifedome are &aies of plea fore? Why promife yee fo much joy and peace in Religion, if there be fo many croffes following it?

P 2

To

Quep,

The DcBrine ofSelfc'deniatL

f ff/lP.

Prov.15.15,

OtjeS.

Tethislanfvvere, Firft 3 thatthe wayes of ( God are plcafant t© any man that is right, to one that is renewed. 1 Corinth. i % 6. Wee preach mjedome to them that Are per feci 5 that is , to them that are upright. So the wayes of God are plcafant t© thofe that are upright, and able to judge of them : yet they are not fo to others. If I fay that good meate and drinke are pleafant, it is true , and you will all agree to it: yet it is not fo-toa Siekeman : So the light is very comfortable, yet to fore eyes it is burthenfomc .• So Gods wayes are pleafant, yet to men having fore Eyes, ficke Confidences, anddiftemperedaffeftions, they areJif-ficults

Secondly, Gods wayes are pleafant inthera* felves, whereas other wayes are bitter. Gods wayes bring pleafure and content, they arc pleafant iu themfdves$ therefore they are al-wayesfc; butthingsthat are pleafant by oc-cahon^arenotalwayesfo : As the pleafure of Sinnc>u 6ut for afeafc» 3 /fr£r.n.2$.andby cc cafion of fatisfying the luft 5 but a good Cenfei* ence u a contim&Ufe&% • at all times Gods waics are a burthen and yoke to the ft fh, but to the Spirit they are eafie.

But you will objeft, If the wayes of God are difficult and full of croffes, it will difcou* rage men to be religious; how {hall wee runne the wayes of Gods Commandements with chcerefulnes, feeing they are fo full of erodes.^

I

. i i i " • 1 rr

The Dottrine ofSelfe*deniall.

221

Ianfwer, that though the wayes of God are in themlelves difficult, yet they are eafie to thofe that come after Chrift,and that in thefe regards.

Firft} every one that comes to Chrift hath an-other fpirit and heart given him, that makes him with Paul) Rom,']. 22. 7$ delight in the Law of God concerning the inward man. I will fay of this as Chrift anfwercd Peter, when as he asked him, who fhould be faved if rich men were not: this isimpofiible (faith Chrift) with men, but it is pof. ftble with God h Mattk 19 .i 6. That is, fuch a man cannot change his owne heart,but God can 3 and then the wayes of God will bee pleafant : God can give you another nature, and they will bee

Secondly, though they bee difficult in the crofTe,yet take altogether,then there is pleafurej take therefore the reward and gaine with the labour. The merchant indureth much, yet the hope of gaine fwectens all: a covetous man in-dures much labour, hatha hard lodging, fafts much> butyetthe gaine contervailes all. Finis dat Amsbiliutem medi/s } The endfweetens the meancs: the hope ofharveft makes the husband* mans labour pleafant. So it is with Chrift • he is pleafant if you put all together; if you looke to the joy and reward as well as to the crofle: looke on them as on weights in the ballance: if the weights be equall, they ftirre not. but put more weight into one fcale, then the ot her

P 3 though

The VoBrine ofSelfe*deniatt.

[though it fcemcd heavy before,yet now it isbu: 1 light. Soitiswith thcfecro(fes;mthemfelve> thcy.archeavy,but compare them with the if-fue,the end and reward, they arc but lighr- Our affltfthnS) which an but for a moment $urch*fe tu a far more exceeding weight of Glory, 2 Cor. 4.17. Thirdly, to runneth ewayes of Gods com* mandements with our owne ftrength , it is difficulty 5 but having -another ftrength more than our owne, it is eafie. It is hard for a Child to goe up,the ftaires himfelfe , but if a ftrong man takes him by the hand, it is eafic : though thefe wayesbc hard, what if the Holy Gboft helpe youj then they will be eafie. A man that lookes onanartificiall thing,he wonders at ic 3 and cannot tell how to turne his hand to doe it 5 but if he once get the art, it is eafie$ fo it is with us$ before weareinChrift, all is hard to us.-but if we are once in him, all is cafie. IyOoke to the Apoftles,they are fhic at the firft of every thing, of fuffcring for Chrift- but afterward they indured any thiag, even whipping, and death for him.

Fourthly, it is hard to part with that which wepri&eand love much 5 but when as we are perfwaded; that there is no fuch thing in it as we thinke there is, then it will be eafie for to part with it. No man grieves much, that the flowers that he hath in his hand, wither: that he lofeth counters or fliadowes : fuch are the things that we fee and havc,/yi/. 35) • 6. they are

but

The Do&rine ofSelfe-denialL

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but as flowers : our eyes being opened to tee that thefe things are fo, it isaneafie thing to dif-efteerae them; to onethat is humbled this is cade •, he that hath felt the burthen of finne to bee heavy, will find Chriftsyoaketobee light; the Divels yoakeisahard and heavy yoake, he that hathfeltthe bitterneffe of finne will shinke Gods wayes to be pleafant.

Fiftly,confider to whom we doe all that wee doe .- as David fay d to MkoLi Sam. 6.u. Wee dee it to tht Lord : this makes all eafie.- this made alleafieto Paul, k^ABs 2 1. When as Agabustold him % thathefmuldbebound atlerufalem % he tels them, that be u not onelj ready tobe bound , but likewife to dye at lerufalem^ for the Name of the Lord lefus. A feuldier doth much more, when as hefeethhisGenerall looking upon him; a good fervant wil worke out of his heart, when as his matters eye is upon him, especially if his matter hath a good eye .• confider then that \ we doe $11 for Chrift, and this will fweeten all.

If this be fo,that the wayes of God are full [ Vfe.v of croffes and difficulty, then learne from hence, to account of fo much beforehand, and prepare for it, before ye enter into thofe waics of God: take heed ofBaruchs tault^lerem^^. Looke not for great matters for your felves : in the wor/dyefiaKhave affiBion \ lohn 16^. 33. but in Christ ye jhall have peace ^ looke therefore for all in heaven. Remember ye muft not take P 4 Chrift

u

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The Dottrine ofSelfe«leniatt. \

Chrift or.ely as a Saviour, but you muft take him as a Lord 3 as a husband; you muft have a wedding garment^ conjugal! afFc£Uen,3nd be divorced trom all other things, that fo you may take him thus: ycc muft take him a^your husoand, for better, for worfe, with loffes 3 and croffes 9 your will muft be fubjeft to kirn inall things, it to be Chrifts Servant were onely to give him a cap and a knee 5 he would have many that would icrve him 3 but you muft obey him-. Hufervantsyt* nrtt$ whom yet 0%, Rom. 6.16. There are tervants which you call Retainers-which doe their owne worke on the weeke dayes, peradventure on the Sabbath they come to their Maftet and ferve him 3 thus mod are J Chrifts Servants; they will ferve him on the Sabboth perchance, but at no time clfe 5 but as on the Sabboth , fo at all times elfe you muft deny your felves. In other marriages errtrpcr* fon*t doth nullifie the marriage 5 fa doth it when wee take Chrift : it is an error in our judgements, not to know what he is and that is chereafoo why wee fo quickly fall aw^y .from him; whereforceveiry one that lockes for any intereft in Chrift, muft confider with him-fehe before hand, andcaft his eyes on all his comforts, on that which is pleafant to him, and rclolve to part with it for him; yea, hee muft looke on bitter things, on the fuffe-rings of others, andmake account ofdifgraces aad perfections if hee will follow Chrift .- If

better

better come, doe you repztare in lucrum\ counc j it over-plus, C<efar y whenashee wasgoeingl to fight, would ufually tell his Souldiers, that | the enemies were as many more as they were, j *hat fo he might make them more refolute and j audacious $ If you meane to follow Chrift, j looke for a rainy day, Ic may bee it is a faire morning, but yet we know not what the evening wilibeiNefiu qmbferut vefter vehat .Shall a man g^e to tea, and not looke for ftormes ? Shall a Souldier goe into the warres, and not looke for enemies ? Forccaft this therefore, left going with 20oo.you are met with 20000. and overcome , your refolutions being too weake.

Secondly , if-thc wayes of God are fuilof crofles and difficulty , then it is not the way to heaven that mod men goe ; that common road of pleafure andpllity which mod men tfeade in, is not the way : the true way is per diverticula, a by, a narrow way whkh few men folio w. If wc finde our waies full of jollity, weehavecaufetofufpedtxhem, Luk.-6**u Woe unto you that laugh nowjbryeejlull&eepe hereafter l ye that are full here ^ (hall hunger hereafter: This loofenefle in following Chrift is not the way. My brethren, ifyee are going to any City, and yee are told before hand , that in the way to it, there are many narrow bridges, mauy brakes to goe thorough -, that there are many vagrants to devoure you, many fy-

rens

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The DoHrine ofSelfe-deniall.

lTim.$.n,

irens to allure you-, if ye find no fuch thing, ye may well fufpeft that yee are 4 out of the way 3 So if ye find no fuch oppofition,no fuch erodes and difficulties, no fuchftreng lufts in the way ro heaven, it isafigneyecare out of the way: Whoever mil live godly inChrifi lefus^ittfujfer perfection : P*#/tels Timothy here 3 that hebath knowne hu perfections and afflictions 5 aad then he concludes, that whoever in this pre font time, or.infucceeding generations wvfl live a holylife, muHfufferfor if. A man may fuffer and ci© much for Chjift 5 but Pauhels him, hee muft goe fur-ther, zvi6fufferperfecntion^ for Chriftsfakeafld theGofpel.

Obieft. But you will obje&,why fhould any man fuffer for the Golpel, feeing that the Gofpell brings glad tidings of peace} Anfw. Ianfwere, that there are two parts of the Gofpell: the firft is,that if yee take Chrift, ye thall be faved: the fecond is,that if ye take him not,yearedarancd:itisn®t the firftpart, the offering of Chrift, butthe fnbfequem condition, that doth breed perfection. 4/4^.21.33. When as the mtifter of the vineyard fent his fer-vants to the husbandmen , all his fervants were a~ bufed^beeaufe they calledforfruite^which the husbandmen were unwilling to give. When holy men call for fruiteand amendment of!ife,this ftirsup menagainft them.Ifinrheway ye goe, ye finde not thcie croffes, this oppofition, it is ! the broad way ? notthe way that leadethto life. . * Thirdly

The DdBrine ofSelfe-deniall.

Thirdly, if the waycs of God arc fb/i of croffes, then bee not difcouraged from doing good anions for the croffes that follow thenf; that is a ncceffary concomitant, and cannot be fevered. Many would be willing to dee much, but it may coil them their eftates : then they favour themfelves, and will flecpe in a whole skin: But if a cafe comes that yce muft ftand againft Popery, and for juftice againft indirect courfes, ftand to it though pcrfecution and im-prifonment come; turnc neither to the right hand, nor to the left hand : that is, there are many ftopsandletsin the way which God hath chalked out unto us; yet though there be Lyons in it,ye muft not ftep out of it $ ye muft go on, yce muft grapple with thecrofle and not goe out of the way : ifyee balkethofe croffes or ifyee fit ftili and do nothing, yee provoke God againft you, as much as for your evill deeds. Rev. 2.1 9J kmw thy worses rndfupings^ (faith Chrift.) Ch'rift takes notice, ifyee fuf-fer for him, fohe doch if ye decline the croffc: 1 CowardUnelTemay lofe your foules, as well as rebellion your bodies. Ifyee have good cards, yet if you play them ill you loofr ,• fo when you havea prize in your hands and not ufeit; youloofeby it: fo when as'you have opportunity to doe good, and doe not ftand our, God willcallyouto an account for it : y ee ^ aI ' receive judgement for finfullfilence, as well as for corrupt fpeach. -Madges 5. 23. l/Ltr$z

was

was curfedJbecaufe they came not out, to helfethe people of God^ m well as the enemies that fought 4-gamfi them. Luke 13. £. The barren Trees that did beare no fruite , were cut up, as welt at the briers . folhall men that have places, in which others would have done goed. Revel. 21.8. the feare-full, are put firft in the catalogue, of -thofe, which [hall have their portion in the lake of trim-(tone*, which burnes mth fire for even thofe that are afraid to doe good (hall have their portion there. Take heedc therefore of miffing opportunities through feare or cowardize: deny your felves, ukeuprhc croffe and follow Cfanft, whiles you may. Many are much to blame, fo that wee may take up lertmies complaint againft them, lerem.s. 3. That there is no man that hath courage for the truth : Wee raay fay of moft men, as of Harts and Stagges, they have flrength and great hornes 3 yet they doe nothing with them, quia deefi animus^ be-caufe they jyant courage. Sowe good Chri-ftians have fire in them, but yet they want blowing. Now what arguments fliall I ufe to make men follow the truth, notwithftanding thefe croffes and difficulties ? Wee magnific valor in any man, and the valor which wee doe fo magnified is but as the fwelling of a wall,beforc the breach : it is nothing to this fortitude to fuffer for Chrift» and a good caufe, being called thereunto - the doing of things without difficulties, is no tryall: excellent things are difficult

The Voftrine ofSelfe*de?iiaB.

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ficultrtbis obedience which you owe to Chrift I is not fimple obedience, but paffive obedi-1 ence^and hath more difficulty arid excellency . ] Towhatend is the Spirit and regeneration given you, if it ftir you not up to doe more thaa others can or will doe. ? Luther was glad of his ©ppofmon, that brought advantage to him r fo Paul faith, that his bufferings will further his reckoning.Souldiers out of vaine glory ftrive who (hall befirftto fcale the wals, and to en-ter the .breach 5 that which they doe for a fha-dow, let us do for true realities : let our affections run out in this.Coafider, that in Gods caufe if yc fuffer not for wel doing,ye flial fuffer for ill doing; eife there were an inconfequence inthatof Peter^i Pet*$.\y. It is bmer to fuffer for welldoingjhwfor cvill doing. If ye fuffer not evillwith men for well doing, yee fhall iuffer of God for evill doing. Coniider all thofe Martyrs and Worthies of the Lord which have goe before us,wh@ have acted their parts, and are now departed off the ftage^they might have efcaped if they would : John Bapti^ if hee would have beetle C\[entt>Mor decay ^ if he would have bowed the knee : Thofi who wandred about infttep skim y and go Ate s skins, Heh. 11. might havebinclad in dikes and velvets as well as o-thers, if they would not have flood for the truth. Altf/w might have enjoyed the pleafures-ofE^;^he might have bin accounted thefon of Pharaoh his daughter, but hee would not.

Confix

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The Dottrine ofSelfe-itniaU.

ObkSt.

Anfw.

ConGder, if oncaske you this queftion, Will yce bee as a pibblc or a prctious ftone > would yce be worth 1000. others ? then refolve to fuffer for the truth: Confider what a perfon yc take upon you: and that ye muft do nothing unb^feerning your felvesnhcn you will fay with NebemUb^Jbdilfueh d m*n ds J flee t dndrrbo u then that being a mtn as lam , mUflee to the tern* p/ettfavebit life uf Nebtmiah 6.11. /iffTcon-fid, red hinafclfe^nd therefore would not yeeld an inch to the falfe Apoftles, Gal. 2.5. Confi-dcr what Gcd expe&s from you. A mud wall may bee made up ©f any thing, but the wall of apalacamuft bee made up with otker materials : if ye will be Temples of the holy Ghoft yeemufthave other actions. Letthofe who are watchmen 3 both for Church and commonwealth, let others who arc in greate place, con -fiderthis^ ifyouturne falfe, yee betray both your felves and others: refolve therefore to deny your felves, having fuch a perfon and fuch a charge.

But fomc will objeft, I would doe thus and thu^ but I can do no good in it.

I anfweare, that it is more than you know .• but however, thou fhaltbee furetohavcthy reward if thou doe what thou maift s The Phifitian hath his praifc, though his patient dies: The Lawyer hath his fee, though his clients caufe mifcarry : God often fends mef-fengcrs, though they prevaile not, that men.

^^^^ might!

TbeVettritie ofSelfe-deniaU.

might beare witnefTe to the truth.

Yca,but the times are bad, and worfe than e- Obieft. ver they were.

To this I anfwere, that the worfer the times I ^*A# are, the better the Saints fhould be : the ftarres are rooft needed in thedarkeft night: Mark.8. 38, He that is afhamedofme^ faith Cbrift/w* in an adulterous and Jin full generation^ofhim mill be (teamed -when I fit in my Glory.

Yea,but I am alone, andtberefore can do no -thing. >

But what if thou art alone > Eliah was alone for ought he knewj yet he withftood al] Baals prophets, and overcame them. Luther was a-lonc, fo that one faith of him 5 Vmn homofolus^ tottmorbis imfetum fuflimitjhx. one man withftood the force of the whole world : And what if thou art alone, yet one cole may kindle another, and that another 5 and fomayft thou. Men are incendiaries to make one another wicked; be thou fo to make others good: howevcr 5 though thou art alone 3 yet thou fhalt takeaway that reproach from a nation, which God fpeakes of Ex*e. 2 2. 30. that he fought for a man among them that fhould make up the hedge , and {land in the gap before him^ for the land^ that he fhould not defiroy it ^ bue he foundnone 5 There will be a man, that is, a man of authority to op pofetheftreame.

Fourthly, if the waies of God are full of dif-1 Vfi>4r ficulty, then wee fhould learnc ftom hence to

pro-

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The DoBrine tfSelfe*dentatl.

proportion our labour to the workc : wee tell you of this not to deterre you from comming to Chrift, but to excite men to take paincs an-fwearablc to the worke. Chrifttold his Auditors, they muft dtnpbemfelvis^ that they muft take paines if taey will follow him 5 and this we tell you in his name: wee would have yec know the woi ft before hand: many thoulands lofe their foules, becaufe they thinke that lefle will ferve the turne, that there needs no fuch ftri&neffe: go fallacy of Sathan deceives men more than tnis. If a man come to buy a Iewell that is worth 5001. if he bids but 4001. for it 5 he goes without it, as well as if he had bid no* thing at all, becaufe hee comes not to the full price of it: So he that will purchafe heaven, he muft bid the full price of it,elfe he goes without it 1 as good never a whit as never the better (as we fay.) If a man be to lift a burthen which is as much as hee can doe with his whole ftrength, if he put but part of his ftrcngth to it,he cannot ftir it, hee were as good never to touch it: fo it is here. It were better for you to doe nothing,than not to doe enough 5 for if ye lived ftill in wickedneffc, it might parhaps humble you $ but when as men doe but a little, but yet not enough, they fee not their mifcry: better not to do at all, than to do things thus by halves. Sathan dcales with men, as men with children : they take away gold and filver from them, and ftep their raouthes with rattles and

coun-

counters, fo Sachan j becaufe mens conferences muft have foraething to fatisfie them, fuffers them to doe fomethiog 5 but yet not fo much 3 as they fliould, Pitty it is to fee fo many lofe their labours; they come very neare 3 within a ftep or two to heaven, and yet miffe it: many there are which do much, like the young man: yet fome thing is wanting,that alfo muft be had,els there is no Salvation. Why is there fo little change in men, but becaufe they thinke that leffe will ferve the turne? This cold,overly a^cuftoma-ry performance of holy duties manes alljthere-forcconfider but this,

Firft, that it doth you no good at all ? what

good did the Laodiceans luke-warmnet doe them:

they had as good bin cold:yea, God wtfieth 3 that

they were either hot or coldxRev. 3.15.What good

did all that Amafiah did to him; feeing thathe

did it not with a fincere & perfe<St heart? Thcfc

dowbaked fervices ( as I may fo ftile them, )

thefe carkafes without life • thefe (light fervices

profit not: therefore there are conditions added

to them in the Word /prayer prevailes 3 7/7/£*

fervent % lam^. 1 6Jfthou beleeveB with all thine

heart, Aft $>Ejfttlttalt faitb\ diligent hope % and

IfrmtfitMUven Thsffi.^lt is a good obfervation

of Divines, that God loves Wiw^f,better than

verhe^wdl doing,abovc doing: thofe that came

to the v»eddi»g y not having -wedding garment sj&ere

fhutout^ Math.it .11.12.13.as well as thofe that

came not:thofe that offred ftrange fire,as Nadah

and AbibujmA their company>wcre confumed,

Q as

1 Thctf.i^

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TbeVoftrine ofSelfe*deniall.

jer.^S.ic.

as well as they that did not offer at all.

Secondly, confider the nature of the thing, what it is to be religious. Is it an eafie thing to turne nature? to worke a change ? Is it eafie to get ground of a raging luftP It is as hard as to get ground of the Sea. Confider the difference betwixt the Law and us ; That is $irit%*Il y wit ire cArnaB: R*m. 7. Confider thediftemperot your affe&ions and know your felves j all that we have in us is either common or corrupt nature.Gods^races are beyond the one, and contrary to the other: Hiuft wc make thefe duties of religion to be onefy in the by? Praycr,keeping J of the Sabboths,are to mod men but as things in the by, the ftreame of their affe&ions rnns in an other channdL There is another thing required of us than this^w muB love the Lordwith d our hurts , wdfirength, Datf.tf.j.This is it which all mud do5they rauft love Sod with all j their ftrength, elk they are not worthy of him. There isa qualification required of all that are faved.he is not worthy of.Gracc or Heaven,that; feekes them not with his utmoft indevaur.Tbe I difference twixt Cains fk Abels facrifice was this, Gen.<\. 3,4.5.Theone did itnegligently:brought 1 the worft of his fruits;thc other brought the beft ; he had. Cur [edit every orse that doth the worke *f j the Lord negligently ; that is, contenting himfelfc with the outward performance of it, doing it asataske, and being glad when it is done and over; to doe it diligently, is to worke with an eye to that which it tends to, and to obtaine the

end

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end. The end of prayer, is t© quicken you to. performe holy duties} when you obtaine this end, then is your prayer diligent. To do things onely for fhew is nothing, the effect and end is allryou efteeoie not your fervants works unlelTe they obtaine their end: there is nothing that yeu efteeme,theend of it being not done: What is it to pray,the end being not done,mcn not being built up by it ? Iude 20. We mufi build up our [elves in our mofl holy faith, praying in the hely Gbofl. A cold formall performance doth but hurt us, breeds more coldnefTeanddeadnefle in us.In habits,the more imperfect the ads are, the more they weaken the habits! the duties of religion coldly performed,weaken graee.Let a manaccuftomehimfelfe to write carelefly and crookedly,it marreth his hand.Let us therefore do all we do to God wich diligence and fervency : confider that thofe whom you thinke lead needed for to do it,did fo:their diligence fhould ftiryouup. Youknow that Iaceb wreftledvritb G0dalinigbtiGen.i2.24, and fofhould you wre* file with him with ftrong prayers : Chrift him-/elfejpent many nights in prayer : looke upon the prayers of Davtd,the faftings of Daniel^ above all othcrsjtooke upon Paul^ you may fee him in watching^nprayers andin faftingseft en fa had a continuall ftrife with his heart, to bring his body, that isthe deeds of his body 3 into iubje&ion,/ hepeunder my body (faith he) and bringitinto frijeflion, 1 Cor.9. 17. My body, that is, the fmfull lufts of my body, muft bee brought Q_2 downe-,

Luk.6.lt.

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Rom,ll<lZ.

•Mattb.17.21.

downe •. I muft go thorow fighting till I have the vi^ory, elfe ifhallbe a caft.anay • I fhallelfe have onely an outward (hew , but yet bee nothing accounted of with God. Confider this, if a little diligence will not fer\e the turne,sdde more; ifpfayer will not doe it, adde fafting to it. As there arefome divets that wilf not be caft Gtamthomfa fling And fray er ; fo alfoare there fome finnes. Makethe plaiftcr fit to the difeafe. Complainc not with the fluggard, who puts bis hands in his bofome, and doth nothing at all; or doth not proportion hislabour to the worke. Lefte labour would ferve theturne,if ourfoules were as dry wood, but they are as greenwood-, there muft be much blowing ere they will bee kindled. It is hard to get our foules to gooddu-tiesjhard to kecpe them on the wing-, we muft continue ;>> prayer, artd that inflantlytoo. Men are ready to give over, and to fit downe, but you muft continue. Eph.6*We mnfl watch thereunto mtbperfeveranu 5 there muft every day be a new winding up of the foule; there is a fpring of fin in as, fo there muft be a fpring of holy duties, we muft doe themcoaftamly: you have daily new croiTes,and impediments, therefore you muft mend your pace in the way to heaven, and bee more diligent^ you muft be fervent in (pirit\fervingthe Lord % and notjlothfull. Rom. 1 1. 1 i.Doeyour owne worke, upandbedoin^ And the Lordfbatl be with you, 1 Cbr.n 1 6. God will dcale with youas he did with the Eunuch,

he

37

hee was reading of the Scripture, and God fen t Phillip to him for to teach bim y Acl.%. 26. frc. So Cornelius^ hee was praying, andGodfent his Angetlto bimtfrfti And afterward Peter 5 Aft .10. So the Apoftles, when as they rowed alim^ht as chriH hide them, heat lafl \oynes himfelfe to them andhelpes them, Matth.1%* i^&c. The "word natures with his helpe can doe any things the txft wirhout him can doe nothing*

Fiftly, if the wayes of God are fo Full of croflesanddifficttltyes, then learne from hence to juftifie the wifedome of the Word of God, and the Religion in the Scriptures. It is an argument that it comes from heaven ^ becaufe it is not a whit agreable with our natures. It is a pure and no leaden Lesbian rule 5 it is a ftraite rulcoppofitetousin all our obliquityes ». It is ixot from the policy of men, for if it were, what end fhould they have in it ? There is no content in it, a man muft deny himfelfe, mor-tifie every member, and hee muft have crofles too, Againc, a man muft not thinke to have many following him , not to bee Captaine of Companies; here is nothing that will draw men after him. If Chrift had done as Cyrus did, who proclaimed, that if any man would follow him, if hee were a husbandman hee would make him a Gentleman, if a Gentleman, he would make him a Noble-man ^ then men would have flocked to him. Thisjuftifies Religion againft the dunghilLgods of the hea-

Q 3 then;

n*5<

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The Vocirim of Stiff dentaU*

Mark itf, 16

then . againft the Mahometane religion, that tels men, what woraen,aad what pieaiures and rewards they fhall have if they follow it: this argument therefore is a markeof the holinefle and purity of our religion.Miracles tbey do but excite us, they do but as theBels that call us to the Sermon>tbey cannot worke faith within us*, Rdm.\o.i$*il : 7 bat comes cm ly by hearingand reading this W*r&\ there is nothing in this that doth futs with ournature:thefeinherent markes are they by which we know it to be the Word of God. Wee propound onely the obje&,we doe not propound fillcgifines: wee tell you onely what it is. Moje% in the beginning of Gencfis propounds only what God hath done, he propounds no arguments to make men be-keve it: fo the Apoftles come with a naked mefTage \ He that be/eeveth fhall be faved, he that btleevethnotfiallbe damned. In other fcieoces 3 and fo in all things elfe,there rouft be principles elfc wee ftiould run into infinites. If one fhould aske you, how know you colour ? You anfwer by the light.- but how know you the light f You anfweare by it felfes and then you goc no further* So if one aske you, how know you whether fuch a weight bee true , you anfweare, by the ftandard: but how know you theflandardtobetruef Onely by it felfe. But fhis is an argument that the Scripture comes from Heaven , becaufe there is nothing in it,thatpleafethmen. Nibilhichumanly there

15

*«>d^H

Tie DoBrine ofSelfe-JenUll

*?9

is nothingthatis tempered, and modificatedto i our difpofitions, !

Sixtly, if the wayes of God are full ofdiffi- Vfe^ culty,then labour for a full mortification of fin-full luftestdo it not by halves. Whence is it that religion is fo hard t All difficulty is from forac difproportion and difagrecrnent ^ and this difficulty here, is from the difproportion be-tweene the Law and us: wee cannot bend the Law to us, but w.^c muft winde up our minds to iu As we fay of griefe^hat it is a relu&ancy of the will* fo there is a relu&ancy here, be-twecne the corruption of our nature, and the Law; and this breeds the difficulty : One of them muftneedsyeeld. If you put fire and water together , there isno quiet but a conti-nuall ftrife, till one of them gctthevi&ory « then all is quiets So it is in fickneffes; Let a man have a ftrong difcafe, and a ftrong body, heeffoall never have any reft, as long as they both continue in their ftrength: But let one of them gctthe vi£tory,tberi there is reft and eafe: If nature get the vi&ory, then we have our perfect health: Ifthedifeafe get the victory, yet we are at quiet: and hence are thofe, lucid* in-tervfilU^ before death. So it is here- ifluftes get the vidory, then there is peace indeede, fuch a peace as it is ^ men have reft and content in their forlorne eftate: but if grace get the vi-dory, then there is a pcrfe& peace. To have quietneflc and fweetneffe in religion, is to CL4 come

H {

ObjeU.

rfi*

The VcBrine ofSelfe'deniatl.

come to an agreement^ and without this agree-jng,therc will be no facility : the way to make iteafie, is to heale your natures. Religion is not difficult in its felfe 5 it is as light that is pleafant to good eyes, but yet to bad eyes nothing is more offenfive 5 it is like good racate, that is pleafaut to a good ftomacke, but yet to 4 bad^notbing is more odious. Heale yourna-tures,and get perfect health,, then thefe wayes of God wilLbeeafietoyoo.

But you will fay 5 Who is there that can I come toperfeCt heakb ?

I anfwere, that though you cannot attaioc to perfed health, it is no matter, feas you can come to fuch a condicipn as to bee at rcfl •: the body may be at reft and quiet,though there be diftempeisin fo me particular part of it. If you would have joy in the holy Ghoft, peace of confeience which paffethundcrftandingjlabour to make an agreement: you cannot bend the, [ Law, but you muft cieanfe your hearts, you mull windc them up to the peg of holines, and get Evangelicall faolinefle which is requited and accepted.

Laftly, if the wayes of God be fo full of difficulty ,then we had need to humble our fclves: if the Law befo holy and fogpod^and we fo a-verfe from it, it muft be rebellion, when as you fee your felves (o backward to dogegd, fo contrary to it. Let this open a crevis of light, to fee your corruptiomthis is very ueedfuljmcn

com-

The VoHr'tm ofSelfe>denia8.

H>

complame of the Law, they fay that it is hard and written in b!ood,as Draco his Lawes were: they are but flefh and blood,and what can they do ? Beloved ,this we fhould not doe, but let us refledoa our felvcs, as Paul did> and fay with him, Rom.j.i 4. The Law is^irituaUJ/ut Ware carnslt y fold under finne. Let us bee humbled more for this badneffe of our nature, than for oura&uall finnes :.the worfer your natures are, the greater and more finfull are your finnes: for the more nature there is, the greater is the fin : the worfer your natures are,the more hatred is there to the Law : therefore .abhorrc your na-tures,reflc& upon your felvesjuftifie Sod^and give him glory ,3nd his Law* TfaL 1 9 .8. The Statutes of the Lord are right\ and the commande-tnents of the Lor dare pure : quarrell not then withtheLaw, hate it not, as all unregenerate men doe. And thus much for the fecond Do-drrinc. We come now to the lafl", which is this.

That all who lookefor any interefl in Chri/l> all that mil receive benefit by him, mvft follow him. They muft deny themfcives, take up Chrifts croffe, & follow him.-they muft tread his fteps, be obedient to him inallthings ) fo.8,24.H^>w he did foreknow,them alfo he didpredeftinate y to be conformed to the linage of his Sonne, that hee might bee the fir ft borne among many brethren: that is, all that God hath chofen, hee will have them to bee like their elder Brother

Chria

Do&$

TbeDottrine o/Selfe-deniall.

ob\ztt-

Anfw.

Ohieci,

Chrift lefus: we rauftgoe all in one livery , we muft be conformable to hira in all things, bee ready to doe like him, as Gideon faid to his lol-diers \l*Agts 7,17* IVbAtyttftemedtefhittiye. So Chrift who is our Captaine and General!, faith to us, AH yc that will be faved by nae,rauft bee like me, ready at a watch word to turne which way I will have you. There are all the relations that may be, betweene Chrift and us, which may caufe us for to follow him : Hee is our King,our Father ,and our Maifter therefore we muft follow him. There are two forts of men in the world; thefirft areftraglers, fuch as ftraggle abroad like fheepe without a Cheap-heard 5 lawlefferaeo, that follow their lufts s thefemeoare priviledged men, and maygoe whither they will: The fecond fort of men,are they chat give them felves to ferve Chrift, looking for Salvation from him: chefe nauft refolve to follow Chrift,

Buc here may be fomeobje&ions raifed: you will fay, that the Law is the rule of a mans life, how then is Chrift the rule ?

Ianfv*ere,that Chrift is the example of the rule: as in Grammar and Logicke. after the rule, you have an example put; and Chrift by his example gives you more facility to per* forme it.

Yea but this rule is too high for us, who is there that can reach it? Take away hope, you take away iadevour.

TbeDoSirim ofSelfe-dematt.

245

2.

I anfwere, that it is true, that nene can reach 1 ^ w ^ it • yet wee muftgoeasnigh it as wee may. Firft, therefore confider that it is for our ad van* tage to have fuch a rule: in other things, men labour for the beft copies and famplers* It isab-furd for a man to fay ,1 cannot follow the ftraite rule: Therefore will I have a crooked one. I cannot hie the marke, therefore I will have a falfeonefecvp.

Secondly, it is needful, to have the beft rule,becaufcwemuftalwayes grow forwards

to perfeftion \ fhil. 5. 13 • 14-We wttfirge* th ** which k behind* , and Me to that which is he-

fote*

Thirdly.we muft have a perf e& rule,to humble ourfelves by it • taking Chrift for our rule, _ comparing our felves by him,we fee our ovvne filthineffe i and with Peter fay to him, Luk. 5.8. Deptrtfromu*,TteArefinfu(lme>i. Sohb feeiogj God, Metres himfelfe and repents in daft and !

^Bu/'you will fay; If Chrift lived with us ObieO* and we faw him j if he would (as it werc)leade u s by the hand, k were fomething. but hee is

S °l aofwere, that though hee be gone, yet hee Anfw. hath left guides to leade us in his ftead : he hath left the holy Ghoft, and his Spirit with us ; who,/<£<» 16.13, M '«Ae us into aS mt», ne-ceflarv for Salvation; he hath left us his Spirit totellvou that this is tbefclfe way, this the ; true;

L_

The VoBrlne ofSelfe*<Leni all.

I

Objett.

Anfxo.

Objttt. Anfa.

I true; and this Spirit bee fends into every regenerate mans heart. GaL$.6. As front ds you are \fonnes, he fends his Somes Spirit into your hearts^ -whereby you cry, Abba Father.

But you will fay, how fliall wee know when the Spirit fpeakes?

I anfwere, by the Word ; what the, Word faitb 5 the Spirit faith. But thefe are but remoteguides. Therefore you have the Saints that went all in one path : Firft, the Saints that are dead and gone, and then thofe that now live •• You have the Spirit 3 the Word, and the Saints to teach yon- onely remember this caution, that the Saints are a rule to you, yet not a perfect one 5 they goe in and our ; eye them; but yet eye Chrift beyond tbera, who is the author and fimfber of ourfaith\Heb.\i % % 0 In all other things and artcs, Non eft eiufdem invenlre & perftcere ; one man begins, and an other finifheth : but Chrift, as hee is the author^ jo hee is the finifker of our faith ♦ hee hath begun the Do&fine, and the thing, andheewillfiniftiit. For the better undemanding of thej)oint, I will fhew you thefe two things. Firft, thea&ion^ what it is to follow Chrift. Secondly, the object and patterne that wee muft follow^ and that is Chrift.

Forthefirft; what it is to follow Chrift: I anfwere, That to follow Chrift, is to refolve

to

The VeBrine ofSelfe-deniaU.

*45

rcuft follow

hire.

to do or fuffer with all our hearts, or willingly what ever he commands, at all tiroes, and ail manner of waves. There are foure things in this definition, which cspreffe what it is to fol -lowChrift.

Firft, wee muft refolve to doc or faffer any I im thingthat he commands* vvemuft except no-1 mLVcI**^ thing; wee muft refolve to obey and doe all l an ^ow we' rigfaieoafnefle,and to abftaine from all unrigh-tcoufnes.'we muft refolve to go] throughthicke and thin,rough and fmo©xb; we muft do as the Romans did,£0jw.<$. 17. Obey that forme of Do* J fitrine that is delivered to u*\ not one part onely, I but every particular,from the very heart. The I reafbn for whichwe were ieliueredby our Savi> our from the hinds of our enemies % was JhAt wee mightferne him without feare^ in holineffe and right coufneffe before him ill tbedtyes of our lives % \ Z,«^i.75.LetthepaflTagebewhatitwil,fafeor dangerous, pleafant or difficult, by poverty or aboundanceilet Chrift leade us thorough good report & bad report, we muft follow him. i put in the definitions do or fuffer; fuffering is but an higher kinde of a&ion,to d©,though you fuffer for it: Suffering of itfelfe, (as thePhi!ofo r pher well ©bferveth)is not commendable 5 but to fuffer in doing Gods will in fimple obedi-ence,is to obey without any difficulty,

Secondly ,|you muft doe this with all your hearts,and willingly: this is expreffed in the Scripture in $xcatmzs,Deut.6.')*teUve s ferve

—. * _

[

ThtVo&rinttf Stiff imtaU.

orf9Bow God with dS your minde^ mth aO jour i /i#te } *i*d mth aH your flrength. I chofe this Word, withal! your hearts.the rather, becaufc it comprehends all the reft.

Firft,toferve God with all your mind, is to fearch his wil!,to plant on it, and to know it: fome t here are that follow Cefhas^ others that follow iW- addicting themfeives to their opinions : there are cUverfe opinions of men; Some thinkethisgood,others that, without looking to Gods will: this is not to follow Chrift with all our minde.- When we fubmit our minds to his, and make his minde to be ours, then wee follow him.

Secondly, to follow God with all our hearts, is to affe& that which he doth, and all that hee doth affeft; when as all that be coth is comely to us i when as we fee his Image in his word, and in his Saints,and follow it i men follow the anions in which they fee a beauty and comeli-; neffe.

Thirdly,to follow God with all our ftrength; • (by which we muft note the executive powers | and faculties) is to do all that we do with all our might,and by Godsdire&ion, nothing againft his will or liking : he that ferves God thus with all his heart, when any thing is fuggefted contrary to Gods will, hecfakhj I know my matters wil!,l depend on him,I will follow his advice, and nothing elfe.- this is to follow him with ail our hearts.

I

The Doftrine of Selfe*dmiaB.

2 47

ladde, to follow him willingly ; it is note-| nough todoe the a&ion commanded, but we j muft follow him,as the fheepe doth the bough, with readineffe and willingncfle. Being right 3 ic comes from the regenerate part, eyery regenerate man findesadifpofitionto Chrift, longing after him, inclining to him as the yron doth to the loadftone, or the ftone to the Center : Many there are that follow Chrift, and hold not out, becaufe the Principle is not good.

But the Saints themfelves finde relu&ancy, the fpiritis willing,but the flefh is weake.

I aafwete, that oftentime$,the flefh foliowes ofoeru r^like the Beare going to the ftake, yet the fpirit brings it into fabje&ion. I cannot bet-tcr exprefle it than by that of Peter $ Chrift teSs him.that tvbenke watoUhe fhould'be carriedwhither he woutenoVJehn 21.18. True it is, that he went to the ftake willingly, elfe his death wher-by he glorified God had bin no Martyrdome • true it was, his flefh was unwilling for to do it, yet his fpirit overcame it % remember this 3 that you muft doe it cheereftilly 9

Thirdly, it muft be at all times ^ many follow Chrift, but at a brunt, and in an extremity ,they flyaway, asfouldiers from their colours, when as the battaile is nigh •. cr as fervants leave their emitters inharveft, when as theyneede them moft. Chrift would have men know what he expe&s.- as the proclamation was made

to

Objeft* Anfw.

;

The Vottrine ofSelfe-deniall.

*

to the Icwes, that if any mant hem fainted^ hee mightgoe backe , andreturne tthuownehoufed-game ; (De*t. 10.8. l*dg*j.$.) So Chrift dealcs. w ith us; hee tels us the worft before hand \ to j fee whether wee will goe backc or no. Chrift j dealcs with us>as N&emi did with Ruth j when ! fhee had intreated and perfwaded her to leave [ her 3 and goe backe to her owne Country againe, Ruth' 1,28. Wben all would notdoe, and when (face fa w that fhee was ftedfaftly minded to gee with her, then (hee left fpeaking. Chrift tels his followers what they muft lookc for : If they are willing to undergoe it 5 then hectakes the© , elfe bee takes them not.

Fourthly > wee muft follow him all manner of wayes • that is, inwardly and outwardly: In both thefc there isa difficulty.

There is a difficulty to ferve him in the fpirit * many an action commeth, that if it were to be done in the outward appearance onely, it might be well put off: but to doe it in fecrer, this is hard: when as the Conference faith, fuch a thing muft not be gor $ fuch a thing muft be done, fuch a luft muft bee fubducd; fuch a duty muft not be omitted, this is not e-nough-but you muft profeffe Chrift, weare his livery,and ihew whofe you are: In many things it is eafier to doe the fpirituall , than the outward Act • As M*rk.$. 38. Whoever U a(ha-medofme , faith Chrift, even in this adulterou*

Gene-

The DoBrineofSelfe-deniall*

H9

**fl finfutl generation^ of him (hattl beafhamed whenlfhaSfitmmyglory. To profefie what a man is in fuch co mpany , in fuch a place, is not much; but you muft profeflTe Chrift at all times, in all places; In the midjl of an adulterous Generation. You muft thus follow Chrift, elfe all is a thing. And thus much for the fir ft thing -,what it is to follow Chrift.

Wee come now to the objeft and example which wee muft follow, and that is Chrift.And here; fir ft, we muft follow his Example, Secondly, wee muft follow his precepts.

Firft, you muft follow his example 5 doe as hedid,fet him upas a patcerne of Imitation. It would be infinite to /hew you all his graces: yet I will name fome particulars wherein you muft follow him, that fo we may not be all in the ge -nerall.

Fir ft, he abounded in love, which he flie wed ia his readineffe both to give and forgive. Hee (hewed his love in giving, in that hee loved men fo, that hee gave himfclfe for them. ( Atf. ao.3 5.) Hee faith, // is more bkffedtogive than to receive. For his Jove in forgiving 3 he forgave thofethat did him the greateft wrong, hee had compafliononthe foulesof men, and on their bodies too $ For their fouks , he groaned iQ/ee them asSheepe without a Shepheard:(Math,p .$ 6.) So for their bodies hee fed many thoufandsof them often times*

R Second-

*5<>

TbeDoBrineofSelfe'deniall.

Mat.II.2p.

4

1 Secondly* For the glory that was fit before \ him> he endured the Croffe, and defpifed thefhame. (Heb. 12.2.) that is, hee fa w God and his glory, and then the good and evill fpeeches of men were nothing co him: hee eyed the glory of God, and defpifed the glory and fhameofmen*. as you may fee, ( Lzk, 2 5.8.11.) by comparing them both together. When at Pilatefem him to Herod 3 Herod was exceeding glad when hee faw him , for hee was defirows to fee him of a long time ; becaufe htie had heard many things of him i and hee hoped to have feene fome Miracle done by him$ (Lttk.2}.jxoi2.) But Chrift defpifed that glory which hee might have gotten, hee would neyther doe nor fpeakeany thing before Herod-, therefore Herod and his men mocked him : Here h ee defpifed the glory '' and the flhame too; when as much was expe d^dfrom him, hee negle^edall 5 and fo muft wc.

Thridly, hee was exceeding humble and meeke^ Lcarneofmee^forlammeekeand lowly in heart 5 This his humility appeares in this: Firft, that he excluded none, no not the mea-ncft. Secondly ,hee did not render rebuke for re* buke9 1 Pet. 2^2 3. Hee endured all. Thirdly ,in that hee was ready to part with his right and his life. Fourthly, in that he wafhed his Difciplcs feet.

Fourthly, he was diligent in bis calling pub-likely and privately 3 hee went abroad, prea.

ching

Tl?e DoBr'me of Selfe*deniall.

*5

chiog upon all publike and private occafions ready to take all opportunities to doe good; hee takes occafion. to comfort the woman of Samaria atthe'Well.; (John. 4.) fo when as hee favr them driving for the#//tfr placeat the Ta* ble % hee takes occajton to difcourfe of humility 1 (LukA^.) He did consider the end, wherefore hee came. This was the end of all his camming to doe good. It was his delight to doe Gods will : all hee did, it was Gods Workc, hee did it to glorifie him s ■ and for the good of men, which was m other end wherefore he did ic;

Fifthly, hee was ready to fuflfer any thing ,to be defpifed, to undergoe any thing at his Fathers pleafure - he fubjugatcd his defires to his Fathers ,and hee didrejoyce in it.(Altf. 11.2$.) / thanke thee O Father, Lord of heaven and Earth 5 becaufe thou haft hid thefethinges from the wife and prudent, and haft revealed them to Babes and Sucklings, even fo Father \ for fo it feemeth good in thy fight . It had beene more for Chrifls \ honour, to have had wife and great men to follow him, but hee rejoyceth in this- thattW had hid him from thofe, and revealed him vnto BabeSy for that was his Fathers will. So we mud reft contented with any thing, if it bee Gods will.

-Sixthly, Chrift likewife fulfilled all Rights oufneffe • ( Math.$. 15.) he was full of zeale for his Fathers glory 5 follow therefore his exam-

R 2 p!e

77* VoBrine ofSelfe*deniaB*

rfe.i,

pic in allthefe. And not oncly his example, but his precepts too. Firft,bekeve in him • this is the great \bot\t ofGod^ this is the worke hee accepts, C lob. 6.i9*) To beleeve on him whom the Father hathfent. This is the (irft precept. The fecond precept is, Repent for the K'ngdomc of Godis athand: (Matb.$.i.) The third is, to abound in love unto one another : Follow Chrift then in thefe his precepts, and in his examples.

If then all that looke for any intereft in Chrift, muft follow him 5 then in the firft I place 3 learne from hence not to bee auricular 1 but rcall Difciples 5 doe not make a profeflion, I get not knowledge in the braine onely but ad * it too. This is t&e difference 'twixt Chrifts and other mens Difciples $ if a man follow Art-jtotle or any others % it is enough tokrnwand hold his tenets : but he that will follow Cbt/ft, muft follow and doe his precepts, muft imitate him. The difference betweene Divinity and other Sciences, is this •. in other Sciences if you underftand them it is enough •, but in this it is not enough to know it, you muft doe it. This is like lefTons of Muficke, it is not e-nough to know them > but you muft pra&ife them: it is like a Copy of writing 5 you muft not ooely reade it, but you muft a A it^ and learne to write after it. Wee muft not onely know what teraperance,patience, and love are, and the like 5 but you muft a£t and pra-

dife

The Doctrine of Seife*denkll.

25?

<&ife them r wee muft belecve and undergoe 1 the CroflTe, if wee will belong to Chrift: lobn 6. 45, Every man that bath heard and bath \ learned of the Father\commeth tome. God snakes us fit to follow Chrift, hee declares the truth, and bowes the will; he teacheth the Creatures, the Bee, and the Storkc to do thus and thus 5 he puts a fecret inftinfl; into them, which makes them doe that they doe; and fo hce doth with his Children: hee makes them of Wolves, to become Lambes $ hee makes a thorow change inthera : Itis^oing, that makes you Chrifts Difciples; it it were but to know, it was nothing, Confider what yee practifc, and how farrc yee doe Gods will ; we looke not onely for thokaowledge, the remembrance, and repetition of what wee preach, (though it be good to repeat whatwee heare, and it is ill to omit ir 3 ) but wee looke you fhould praftife what you hearc^we would fee the Milke, and the Fleece, not the Hay againe: we would fee your defers and weakcnefles amended,and thofe duties performed that you negleft.

Yea but you will fay, you doe pra&ife what ohteB you heare ?

But I fay unto you, as Samuel d\&to Saul, Anfve* when he told him he had kept the Commande-mentsoftheLord; What t hen fiyth he, meane thefe Bleat ings of the Sbeepe in mine eares ? (c. Sam .15.14.) If you are Chriftians, if you pra-ftife what you heare, what meane thofe oathes

R 2 we

-. _.. . . v

7he VoBrim ofSelfe*deniatl.

V[*.i,

Mat,I?,

Math.lo.H'

\ we hearc-what meancs this Drunkenncffe 5 tbis Idleneffe, this vanity and prk;e inapparell, this greedy feeking of profit, this prophaning of the Sabbath which wee fee ? What mcane a!l thefc if you kecpe the commandements ? Tbofe that follow Cbr/Jldo acknowledge him, they pradi fe w hat they heare, and no more.

Secondly> if all that lookcforany intereft in cbrifl rauft follow him, this excludes all thofe, who fay they are leroes and Ate not , ( Rev. 2.p.) Suchasprofeflethemfelvesto bzCbrifts and arc not: they weare his livery and badge, but yet are falfe hearted. Wee follow Cbrifl. you fay, but if you doe, let me put you to fomc Interrogatories.

Firft, are you contented to bee divorced from all elie, and to make cbrifl your felfe? To deny your pleafures and your profits, like lames and John, Matthew 4, Who left Fathers^ Netsj and Ships . and like the Apofties, Wkt ferfoeke all and followed him ? Will you part with every thing, with every finne and vanity for cbrifl 1 The young M<«* mufi fell all y if he will follow Ch/i/l y and this bee wot loath to doe.

Secondly ,are you contented to beare all that hcboare^I meanc cot in the famemeafure, but are yon able to be baptized with bis Baptifme, and to drink* of bis Cup} Are you content to be defpifed and hated as he was? You rnuft doc it in your meafure, though not in that degree

that

Tlie DoSlrine ofSelfe*deniall. ~^5$

that he did. 2.Tim. 3.12. Thou horreft(fmh Paul to Timothy ) what perfections I endured : yea,andnot / enely^ut all that m1live godly in Chrift Musjullfaffer Perfections It is this living godly that brings perfection 5 the beeing downeright and bawking nothing 5 becaufe the Divell istheaour enemy, and will ftirre up men againft us •, he will nibble at our hcele* If wee live not godly , wee are not then his enemies, he will let us goe. If there be warre betwixt two Nations, fuppofe Dutch and Spa-nifh, either of them medling with Englifh, or French that are but indifferent, they lee them a -lone, becaufe they are indifferent men and not their Enemies $ So doth the Divell,he lets men alone who are but indifferent; but the Saints whoare enemies, they are fure tofmartforit if he meet with them.

Thirdly, if you follow chriff, is the fame mind in joh & was in Chrift ,(Ph'L 2. J *) Are you affe&ed as hee was ? Dauid was a man after Gods owne heart, ^#.13,22.80 every Chriftianmuft be affe&ed as Chrift was. Doe you hate thofe things that he hateth ? Doe you not onelyab-ftaine from them, but alfo hate themf Are you zealous for Gods Glory ? Are your Soales vexed for the uncleane conversation of others ? Then it is a figne that you follow Chrift.

R 4 Fourth-

The VoElrine ofSelfe*deniaU.

Fourthly, what doe you doe? Doe your aftions fccond your defires f Are you like David? Affs 13 MxArtyou men after Cods owne hearty 'which Mid fulfill all his will^ or are you of your father the Div^ll > and fulfill his lufis ? lohn 8.49. Chrift ufeth this argument, to proove that the lewss were of their father the Divell 3 becauiehis lineaments were in them, as. the fathers are in thechildsj you are murthertrs and Lyars ashewas^lohn 8.49. Therefore you arc his. So I would have you confider what you doc 5 fee whether you are holy in your conversation; ifyouarenot, Chrift will difcard fuch fervants, and all the world (hall know it, that you are none of his, if you are not ready to doe any thing for him. His life muft bee in all thofe thatare his 3 his Image muft ftiine in them, they, muft have his graces.

Fifdy, how doe you doe, that you doe i Doe you it with a pcrfeft heart or no ? 2 Chro. 25.2. Ama^iah didmuchjtutyet he did it not with a per feci heart. Some follow Chrift in the faire, butforfake bimio the rugged wayes, as the 2. grownddid: Some follow him for themfelvcs out of a felfe-love : Some for a Kingdome, as Ithu. Some follow Jiim, but yet at a pinch ihey willfiart aftdelike a broaken Bowe, as the If rae/itesdid> Pfal.j&sj. Some follow hiroand afterwards fall away, as leroboam and Reoboam^ 2 cbron. 1 o s i i. 12 .But now how /hall we diftin-guilhthcfe ? Doe thefe interruptions hinder us

from

The T>ettrine ofSelfe-dmiatt*

*57

from ChriA?--What (hall we fay? Allflieepe j arenotofthefameftrengtb; Some are L&mhes and cangoe but fofdy^and Chrift is a mercifulJ Shepheard that cafts affnonc^now how iliall we diftinguifti ? The Saints goe off and on, and fo I dQ wicked men, what is the difference betweene them ? This isneceffary to he knownc, becaufe men are apt to deceive themfelves: they fay there is a fimiJitude betweene Saints vertues and finnes,and theirs 5 looke on the outfide^and there is little difference. David and Peter 9 ihey finned foulcly 5 their finnes in outward appearance w^re like to other mens: So for their vertues-ft upidity doth oft times a& tfoepart of true vextue. Take one that is ignorant, he dies patiently ^becaufe he knowesnodanger,,as well as a godly man that is fure of Heaven: both may beabftcmious and patient in (hew, but now we will diftinguifti them,

Firft, though the Saints fall,yet there is nwer my way efwickedfltffefimdw themithctt may be infirmities in tjie^i, but th?re \% never any con-ftant continuance in any findes of omiffionor commiflion: A holy man may forget himfelfe, but yet ye cannot fay,that he is a covetous man 3 ora wicked man ^holy menfinne, but it. is out ofsn incogkance,dobut put him in mind, they mend-all^, put another man in mind never fo often* tell Vim of his fwearing and drinking, yet he doth it againe. Thefinnes of holy men proceed frpm paf-

fions,

Differences betweene the falles ofthe Saints and. other mens?

PfaIo^9*2^

The DoBrlne rfSelfe'denhl

Pfal.i$9«*4>-

2

^<fm

fions,andpaflionslaftnotlongbut quickly va-ni(h. D<wrfwastranfported with Paffion,and Peter withfeare^ The Saints finne not out of deliberation, they recover quickely againe, there is no courfeof finne found in them 5 if their finnes proceed from either of thefe two, incogitancyorpaflion, they arequickly at an end. I fpeake not now of finnes that are not revealed, for in fuch they may continue all their lives, as the Patriachs did in their poligamy: but as for other fins that arcrevealed,the Godly never-fand in the way of finners ; They may perhaps crofle the waies of fin,as theeves do the high way, yet they walkenotin the wayes of fin, They fit n$t donme in thefeate of the/corners. Secondly, the Saints, as well as others may befubjeft to finfull lofts, that may prevaile and carry them away: but the matter is not fo much, What affe&ions wc have, but how we (land affe&ed to thofc affe&ions. A holy man may have a moneths mind to an old finnc, hee may delight in it, and incline to it, becaufc there is flefla in him: but yet hee diflikes that liking, and difaffe&s that affe&ion, and difap-proveth of this approving: and this hee doth notfromcheckcsofconfcicnce, but heedoth grieve for that love; and forrow for that delight, as being contrary tothe will of God.

Thirdly, an evill man and one that is not found hearted, ads himfelfe in finning, but a Godly man doth not fo. To underftand this,

you

•59

you muft know,that after regeneration there is another felfe, Rprn.j. 17. It is no more I that d$th it,but fume that dwelletb in me, lam another man now I am regenerate • finne is but an inmate. In a wicked man, good is but an in-1 mate,hee may fay it is not I, but the good that) is in me doth this. Wicked men they have no thorough change wrought in them, therefore they doe good onely by fits-, a godly man be-ingevcry way himfelfe , not being tranfpor* ted with Paflion, let him ftand on equall tearmes with finne, letnot fin get the hill and the winde, let him remember himfelfej being freed from violent paffions,hee fiqgesnot: Re generate men finne,yecthe Peace is not broken betweene God and them 5 becaufe their minds neveryeeld to finne. Asitisbetwixt Princes that arc at Peace, though Pirates of eyther nation rob the others fubjefts , yet it brcakes not the peace j it being done without the will of the King: So it is with finne in Gods Children, it breakes not the peace betwixt God and them , becaufe it is but a rebell 3 and they agree not to it. There is a difference be-tweene the entertaining of finnes as theeves and robbers, and as guefts •, Wicked men en» t'ertaine finne as a gweft ^ the godly man him* felfe never finnes, and heentertaines finne but as a robber.

Fourthly, thofe that follow Chrift but in fhew,andonely wearc hig Livery, they often

JLaUl

[4

%6®

the Voftrine ofSelfe-deniall.

fall off, they can doe nothing : many unclean? perfons and Drundards often refolve to leave their courfes $ but becaufe their hearts are not changed* it is but a purpofe, they fall backe a-gaine. Becaufe purpofes arifing from the] fleftiare mutable, they are as the flowers of grafle, they quickly perifh : fo are all the thoughts of civillmen* they are flowers indeed, 5 andthebeft flowers that the flefheanaffoordj yef they quickly perifli, becaufe they are from the fle(b,becaufe they arc farre from grace, and | c®me not from an inwardehange: but the pur-Ipofes of Gods children, rheycome from a, change witl^jn, which makes them able to per-formethem. If you finde yourfelvesuncon-ftant that you cannot command your felves, you are not right. Chrift finds this fault in you, and/o deth lames, Urn. i, 8. Y<m are double minded men andunftable tn all your wayes • that is,you partly looke on God,part!y on finne^and know not which way to goc*you are in m*qw» librio^ nothing preponderates you one way or other ^ you are in the wayes of God, and in the wayes of fiti,and this makes you unftable, Op-pofitetothiSj is a^fingle minded man, who lookes onely to God ; other things being put in,yctheftilllookestoGod % fuch may be Tubbed to ebbings and Rowings in and out; yet this is the difference, though they are fhaken, yet they are like to Trees that have "a'good roote, that holds them up that they doe not

fall:

The Doarine ofSelfe-deniall

z6i

fall .• they are like a ftaip that is eyed to an Anchor, they waggeupanddovvne, but yet they remoove not: other men, and wicked men are blowen away like chaffe, they continue not, they J are driven with the vvinde like waves, becaufe i they have no roote.

Thirdly 3 if every one that will have any in* tereft in Chrift muft follow him, then learne from, hence not to ftand at a flay, fet no limits to your holinefle: Looke to Chrift^ he is our pat* terne^ Heb.iz.z t grow up to full holinefle, be ftillmending, aud mending according to the Coppy ; there is no man that doth follow Chrift rightly^but doth this. Let men fet limits to themfelves, to have as much as will brin% them to Heaven, there is onely afelfe-Ioveand afelfe-feeking inthem: but if you doe it for God,you wilendeavour the utmoft. When men find fault widi holincs and exa$nes> and fecret-ly limit themfclves 3 and fay with him, Veum colo ut fareft , wee will doe that which (hall be fitting and no more , it is a fignc they doe not follow Chrift, that it cometh not from God: if it came from God and love to him, you could not but endeavour perfe&ion. 1 would butaskethis queftionofyou 5 doe you make God your utmoft end or no i If you doe,thea tppetim fivis tft infinites^ you would never flint your felves: if you do not make him your utmoft end, then you will limit your felves. If a man defires money forfuch an end, when he

hath

pfii.1,4.

m*

z6z

The VoBrine ofSelfe^deniaH.

hath the end thedefire ccafcth: fo if a man de-fire Phyfickc for health, hee defircs onely fo | much as (hill gaine his health : but if a man J make money his utmoft end, hee fets no limits | to it. Thus it is with every holy man that de-| fires grace, and makes it his utmoft end; hee I fets himfelfe no limits: you nauft not fee your felvcs any bounds in grace. When you finde this difpofition in you, that you are not ready to corapfaine for want of Grace, but to juftifie your felves; when as you do not fee y ©\ir lame-nefle, and that corruption which is in you, you have not the Spirit 5 for that convinceth men ofJinne^aniofrigbtee»fneffe % and of judgement : John 1 6. 8. You would be thea complaining of your felves : if you had the Spirit : if you follow Chrift, you tnufi cleanfe your felves from all filthineffe offlefh and ffirit } perfecting helinefftin thefeare cfGod y * Cor.j.i. Let thatroinde then be in you that was m Chrifi^Phil.%^. follow him to the very utmofto

Fourthly, if all that looke for any intreft in Chrift muft follow him, then lcarne fro hence not to go before him: we muft follow Chrift, go not then before him in any thing ?in your o-pinions yeeld to his will,let nodefire runne out^ but know firft whether it bee Chrifts will ornoj you muft refigne your felves to hjm in every thing, in all conditions you muft follow him, doe not therefore chufeyour conditions : hee faith to one> fit here $ to another, fit there$

The Voftrine ofSelfe*deniaB\

z6

in high or low places $ he is the great 5y cr*po-1 fiarch, hee placeth you were h:c pleafeth: and | you muft reft contented: So for your vvorkes; and calling , he gives you your worke to doe 5 j Chrift is the Mafter, and good reafon is there *bat hee fliould appoint the worke: So for fuf-fering, if he who is the Generall commands it, yee muft doe it. So forPhyficke andcorrectu ons wc would rather have other than that hee appoints us 5 yet we muft tefigne all to him .• we are fubj?6t to preconceptions. fimes com* plaines of this, ( lam. 4. * 3. ) Goe to now yee that fay^ to m$rrow wee will gee to fuch a Citty and continue there a yeare , and huy and felt and get gaine^ whereat you A ought to fay 9 if the Lord will : you goe before and doc non depend on Chrift by resigning your felves to his provi o'ence.- Remember then that you are but Creatures, and muft follow Chrift in every thing as fervants to him 5 A fervant doth not fay, I will goe to fuch and fuch a place to morrow, becaufe fiee faith,that heeknoweth not his Matters wilhfo a child that is under Tutors, cannot goe whither hee will: fay not then to morrow wee will doe thus and thus,boaft not of it, preconceive notoffuchaneftate. if you dee, it is finfuli; for then you are yeurowne glides, and follow your owne wa yes and not chrifl*

Laftly,learnefrom hence to doe what you doe from an inward principle: we muft not be

drawne

The VoBrine ofSelfe-deniall,

jdrawneatter chrift as beafts, but wee muft goc on our owne legs. Many do follow Cbrtft, but other refpe&s doe carry them : fome mens company carries them ;and thefe are but carried in the ftreame. Some are fet on with other refpects, feme other wheeles fet them on worke, asthefpringdoththeclocke : fuchas theie doe not follow Chrift.

Now the meanes to follow Chjift are thefe. Firft,feeke to Chrift- None can cometomee, except the Father draw him John 6.44.

Secondly, love him. If you did but love him,youwilllikcthe Spoufe in the Canticles, follow him in all places % C ant. 3.

Thirdly, foele the burthen of finnc, Sathans yoake, and then you will come untoChrift 3 w hofe yoake mil then be eafie 5 Math. 11 /tit.

Fourthly, beleeve in him: Hee that comes to God muft heleeve that he is, and that heua Rc-warder of all fuchasfeeke birn.Heb.i 1.6. There are promifes that you (hall have a hundred for one even in this life : if you follow Chrift jbceleeve them therefore, and then you will follow him. Fiftly,have patience, poffeffeyour Soules with it, without this you continue not, as the fourth ground did -which brought forth fruit through patience. And thus much for this Text.

FINIS.

THREE

SERMONS

VPON THE SA-

CRAMENT OF THE Lords Svpper.

i Iohn 5.14, Andthis is the affurAnce which wee hive inhim^ that if wee aske any thing according to kit willy hehcareth us.

He (cope of the holy Apoftlein this Chapter, is to fet forth fomc of thofe principall priviledges we have by Iefus Chrift. One maine and principally which is the grca* tcft of all the reft; is, that through him we have eternall life j And therefore (faith hee) know this, that when you have the Sonne once, you have life .in the I2.verfe, He that hath the Son hath /ife y and he that hath not the Sonne^ hath not life. Therefore (faith he) have I written this E-piftlctoyouforthispurpofej that you might confider well what giine you have by Chrift

S Iefus-

Tbefirjl Sermon

ToV;.l,

D<?#.2

Iefus. Tbefe things have 1 written, (faith he) in

the verfes before this that I Iwve new read un-

to.y (Hi, lay Ml thatpelceve in the Name pf the Son

of God, that y eu may know thatyeu haveetemall

life. After this he names another great privi*

ledge, that, wee have by Chrif^ mentioned in

this verfe, that I have mm read unto you.Tfo*

(faith he ) is the a^rance we have ifikjm, that

rrbatfiever wee as\e according to kk mil, let

hsarethm. This is the fecond great priviledge

we have by Chrift, we (hall be heard in alPour

requefis: itisnoraore-butaske and have, put

up what petition you will, if you bee in Cbrift

once, you have this affurance, that hee heareth

you: but he delivers it with this condition, you

cnuft fir G.bee in him x We have this Affurance in

him (faith he) that if wee tskeany thing^cur&itg

\ to his mil, he heareth us. So that you fee, here

; are two plaine poynts lying evidently before

i USv

i That excepta man be in Chrift,he rouft not, hee ought not to apply to himfelfe any of thefc fpirituall priviledges,that we have by him: if we be in Chrift, this and all other are ours \ ifyou be in Chrift, (faith he) then you have thisaflti-ranee, forwehavethatalTurancein him. The fecond point that the verfe affords us,is,

2 That whofoever is fa Chrift, whatfoever he askes he (ball have it. Now my full intention was, onely to have handled that which is mainely aimed at in the verfe (for the other you

fee

on the Sacrament.

lee is but couched by the way ) which is this greac priviledge that belongs to all Chriftians, that whatfoever they aske in prayer according to the will of God ,they (ball be heard in it: But becaufelunderftandyouhada Sacrament appointed for this day, I have altered a little that courfe; the hearing of that hath fomewhat diverted me,&caufed meat this time to pitch up-on the other point which I named to you • That except a man he in ChriH^ he ought net to apply any priviledge to bimfelfe> 7 if bee be % ifay^ all belongs to him.

When you come to receive the Sacrament it is a very great priviledge to meddle with thofe holy myfteries, to have thofe fimboles given to you of the love and favour of God in Chriftjbut yet you muft remember this that except you be in Chrift,youhave nothing to doc with him,and therfore it is a fit & neceffary point for this fea-fon. For when the Apoftie would give dire&i-ons to the Corinth, what they flhould do, to pre ■ pare themfelves to the Sacramenr^that rhey may be worthy receivers^hc gives it in this fhort pre-cep :£,** every man(faith \fr)examine hiwfelfe^ry folet him eate thk bread and drinke this cup. Now what is a man to examine himfelfc of? Surely e~ very one that comes to the Lords Table, is to examine himfelfe concerning theft: two things.

i Whether he be in Chrift, and fo whether be hath any right at all to come neere to him in chat holy ordinance.

$2 2 Though

26y

iCor,is.28.

7he fir H Sermon

2 Though he be in Chnft,yet bee muft examine himlelfe, whether he be particularly prepared, quickned 3 and fitted $ whether his heart be put into fuch a trance of grace, or faftiiened fo as it ought to be, when he comes to the immediate performance of fuch a duty* as that is. Now becaufe I handle this point, but onely for this particular occafion, I will not enter into fuch a manner of handling of it, as I was wont to do at other times, but onely take up fo much of it as may ferve for the prefent occafion-Ther-fore becaufe I fay this to you : That except a man bee in Chrift, he ought not to take any pri -viledge to himfelfe: we will, Firft exhort every man to confidcr whether hec be in Chrift: for this is the prefent queftion which any mans heart would aske, when he heares this propounded ; Why, if all the priviledges be fufpended upon my being in Chrift, my maine bufineffe is to examine whether I be in Chrift or no. Now becaufe a man may bee in Chrift and yet be fuf-| pended by fomc interveniall finne, by fome in-di/pofition of rainde and heart, that may grow on him, from the a<Suall in joying of the prc-fent fruit and benefit of that priviledge which belongs to him 2 therefore we will firft give you rules to examine your felves whether you be in Chrift or no. It is very ufeful to all that now are to receive j or at any other time ♦ its ufefull you know too, not onely upon fuch an occaiion as this,but upon all occafionsjand therforc a point,

(chough

—-.- -—— — -■ . ■ *.— . .. v . -*

on the Sacrament.

269

(though peculiarly belonging ro this time be* mg taken up for preparation for the Sacrament) which we may the more boldly venture upon, and you ought to attend it more diligently. I wil give you but thefe two maine mtes or rules by which you fhall try ir.

Wbofocver is in Chrift, there mud 'paflTca double aCh one on our part,another on Chrifls part, My beloved is mine, and lam his ; wee take Chrift and Chrift takes us; wherefoever you findc thefv* two a&s, fuchaman is in Chrift: There muft be an a& of our part,fomething the heart and minde of a man mirft doe to take Chrift. Secondly,the Lord fends and puts forth fome thing of fcis,he doth put forth an aftof the Holy Spirit % whetby he comprehends and takes us. Now if thou h'nde in thy felfe thefe two things 5 Firft 4 that thy heart hath txercifed that a& of taking the Lord Iefus $ Secondly, that h<* hath f-nt forth a vertue, and put forth an a& of his to take and to comprehend thee $ thencer-taindy thou art in Chrift; and if it be fo, all the p: iviledges belong to thee -, if nor, thou haft no-thing to do with this holy Sacrament. Now for theclcare difcerning of that ad which is on our part, you mall confider thefe things.

1 Whether you make Chrift yourchiefeft Excellency.

2 Whether you make him your chiefeft Treasure.

5 Whether you make him your chiefeft/*/ and Delight. S 3 4 Whether

Cant.t.16,

IhefirH Sermon

4 Whetherheebccyourchicfcft Refuge, to whom your hearts retire on all occafions.

5 Whether you fct him up in your hearts for the chiefeft C&mmAnder.

My BeIoved,ifyou findall this done by you, then out ofdoubr, Chrift belongs to you^ They are all feverai!,but they meet in one center, and ferve together to make up one rule of trial!, to know whether you have tooke Chrift to you or no 5 and I will handle them alldiftin&ly as I have named them to you.

i Therefore confider whether Chriftbethy chiefeft Excellency fox it isnaturall to every man to feeke fame excellency or orher. Indeed beafts^fo they may have that which is neceflary for the life and fervice cf nature,it is enough for them; and it may be it is enough for all brurifti men, whofe foules are buried in their bodies that are but fepulchers of men, in whom that fpe&aclc of excellency which is rationall, belonging to a man, is quenched in fenfuality. Thefe men,it may be,feeke no excellency at al, butfo they may live in pleafures, fo they may have that which belongs to their bodies, and to this prefent life, it is enough for :hem. But a man who hath any thing of a man in him, as he is a man, confidered in thefe higher psrts of his foule, his mwdandhis will ; hefeekes another excellency futable to thefe parts: beefcrves a higher, a more fpirituall immaterial! fubftance, fuch as the foule is^ & according as meas minds are

on the Sacrament.

271

are of divers fafhions, fo chey are in a way of feeking feveral excellencies for themfelves,yet according to their different ages. Children delight in childifh things,and fo do men likewife, from whom thischildi&neffe is worne • yet according to their feverall fafhion and underftan -ding, fo they feekea feverall excellency. Some feeke lcarning 3 knowledge & excellency in their profeffion; this is the excellency they would have. Some feeke great places of authority and comand, and if they had their wifh, that is the excellency they would have; Some feeke the favour of the Prince: Some to have a greateftate, that men may fay, he is worth fo much^he hath fnch Lordfhips 3 fuch fairehoufes 5 and lands belonging to him- if he had the excellency he de-fires, thefe he would have. Every man in his owne kinde 3 according as mens undcrftandings are ftronger or weaker; according to their different education's it hath been more noble^& in-genious^according to the feverallcSpanies they keepe, where they find fuch & fuch things mag* nified$according to the feveral ages they live in: (As wee fay femething is in requeft in one age, in one company 5 fometbing in another) I fay according to thefe feveral occafions,fo every man feekesa feverall excellency to himfelfc. Now coofider what excellency thy heart defires, a bove all thing elfe, whether it bee Iefus Chriflf to be in him$ to excell in grace •, to have a new draught of Gods Image in thy foule^ whether

S 4 foniie

7hefirft Sermon

( fome fuch thing as lhave named : Conildcr what is the proper vertue thou wouldcft have tby fouletoexcdlin,for there are feveral! vermes $ every thing hath fome venue or other which is proper to it; as the vertue of a knife is to.cut well •, the vertue of a horfe ro goe well-the vertue of a fouldier to fight well; and the vertue of a Chriftian to be a holy man . to bee holy, gracious,and unblameable in his conver fation. Now what is rhe proper excellency thy heart ay tnes at: what is that thou eftecm-eft thy vertuei that if thou were put to thy choyfe that thou raighteft have a wifh granted thee, thou wouldft moil defire ? Whether wouldeft thou defire this$ to excell in grace and holincffe, to have thy finfull lufts mortifyed,to have thy heart put into a holy frame of grace ? or whether, (if thou wouldeft dealeimpsrrially with thy felfe ) is it not fome other excellency that thy heart runnes apon ? that thy thoughts t and affe&ions are moft (et upon? Corfider when thou looked upon others , what feemes moft graciousin tby fight, by what thou docd moft value the excellency of another man• for it is likely thou fo eftcemeft thy felfealfo; Con-fi'er therefore I fay what thou meafercft thy felfe and others by 5 A man that is in Chrift/ets fo much by himfelfe, and by every man as he is in Gods Booke.- as you fee, men are rated, and their wealth eftcemed according as they are in theXiogs bookes. See what tby heart fakhto

this

on the Sacrament,

*7?

this, whether thou fetteft (o much by thy fclte and by every man elfe, as he is in Gods favour, ashehaththeeminency of grace and hoImeAe* above others;or whether it becfomething elfe by which thou rateft thy felfe and others: Con-;fider what is that outward Badge, that Livery 3 that Cognizance thou defircft to weare,which thou wouldeftboaft of among men : you fhall fee it in Paul } (faith he) When I corac amongft you, I doe nn regard the excellency *f natural , jvi/edme; I care not to come with that s The time was when I prized it, as you prize it now. but now (faith hee) it is another excellency which I feeke, which I defire to weare (as it were:J When I come amongft you, to preach ;the Gofpell, (faith he) 1 care for nothing elfe, I care not to be thought to know any elfe, than Chfiflcrucified: Confiderwith thy fclfenow what thou wouldft have moft eminent in thee, iatheeyesandearesofmen, that whichthou wouldcft weare in the view of all the world; whether it be the Livery of Chrift $ to profeffe thefearcofGod, toexccllin grace and holy-nes, though the world difgrace,dcfpifeand hate thee for it: Is this that thy heart defircs? If fo, its a figne th@u feekeft Chrift for thy excellency. Confider likewife what it is that thou efteemeft thychiefeft wifedome^foricis thedif-pofitioa ofmen before they bee in Ghrift, before they have experience of the wayes of God, before they be regenerate,wben they lookc upo

thofe

I Cora* I 4*

D6ut4,6«

Pfail.3J\S.

Tl?e firfl Sermon

chofc wayes in others, they reckon them folly, they are foolifhmjje to every natural! man. but when they arc once in Chrift,then they are wif-dome untothem, that is, they reckon htm :he wifeft man that excclls moft in thefe foohfli courfes,asbeforethey deemed them. It is rhe Lords expreffion, Vent. 4. 6. This (ball bee your wfedowe before all'people , tokeepe myLmtt and Commandements. Confider now what is that thou reckoneftthychiefeftwifedome, before all people ; whether that which before thou thinkedft folly and weaknef^andhadd'ft adif-pofition in thy heart to contemne and fcorne ? whether now fetteft thou it at a higher price, and doftin truththinke it thy wifedome , and art willing that all the world (hould know that thou thinkeft fo f By this you (hall finde whether you make Chrift your excellency by considering whether your hearts goe this way or no, to feeke a vertue in the excellencyes of Iefus Chrift s and fo (hew them forth to others^ by examining whether this be thy chiefeft wilh, that thou mayft bee a Chriftian 5 that thou mayeft be found in Chrift 5 that thou mayeft be able to fay as P4«/faid, / reckon all other things as drojft) as hafe and vile things 5 cneiy to be found in Chrift\ to be cloathedin his righteoufnefje^ to ex-cell in the grace of his Spirit; this onely I prize j as inoft excellent, and moft worthy: And rhis isthefirft.

z Secondly, confider what is thy chiefeft-_^ Treajkre,

on the Sacrament.

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Jreafurcz for you fee He that bud gotten the field hee gave allthat he had for it , and went away re-tyring, for hee reckoned it his greateft trea-fure, and worth all the reft. It is certaine, whofoever hath taken Chrift, doth fo efteeme of him, hee reckons him to bee his chkfctrea-fure.

You will fay, How /hall I know it ?

Why,confider what men doe with their trea-fure,for it is certaine (as I faid before, of excellency, fo) every man hath fome treafare or o-ther 5 The poorefi: man that is, hath a treafure, fome thing that hee eftecmes of, which hee makes account of. I askenot what thou art pof-feftof,but what thou moftefteemeft? for trea-fures are as they are molt efteeraed of. As wee fay of jewelsjthe worth of them is according to mens fancies,according as they are efteemed. fo it is with every mans treafurc; One makes this thing his treafure, another that. Now (I dy) confider what thou makeft thy treafure 5 and you (hall know what your trealure is, bythefe markes.

i A manlayes up his treafure in the fafeft place. Then if Chrift be thy treafure, thou wilt lay him up in the innermoft parts of thy heart, he (hall not dwell in thy tongue,he (hall be laid tfp in the clofec of thy heart 5 he fhall not dwell in thy outward man, in thy understanding only , but he fliall bee laid up in thy inward part 5 (that is) he (hall bee pitched upon the very bot-

tome

Math.ij,^,

Object* Anfw.

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tome of thy heart, and there he (hall reft, there thou wilt entertainehim.

2 Againc what a mans treafurc is that hce [ keepcs with the greateft care, with the greateft

warinetfeand folicitude.So wilt thou the Lord Iefus,whenonce thou layft him up in thy heart thou wilt not be carefull for any thing, fo much 5 as to keepe hira fafe; that is, to keepe rheafTu-rancc of his favour fafe , to keepe him necre thee , and thy fclfeneere unto him: thy minde will bee more carefull of this, more than of al! things elfe: Thou wilt then take hcede ofall things that may caufcadiftance betwecne thee and him -, thou wilt then take heede of whatfo-ever may ioofehira, ofwhatfoever may make a reparation betweene the Lord and thee • thou wilt be more carefull for this, than any man is I to keepe his health, or to keepe whatfoeveritfs thathe makes his Treafure*

3 Againe whatfoever is thy trcafure that i thou wilt mofteftceme, thou wilt fetitatthe

higheft rate above all things elfe, Before a man is in Chrift there are many other things, which in truth, (howfoevcr hce pretend fomething elfe) heeprizethat a higher rate than Chrift; Worldly vanities before hee is in Chrift, fceme great things in him jbut when he is in him once, he Iookes upon them with another eye. My beloved, you know there was a time when, Gad Inked upon the creatures, and tbey were exceeding good) even all that are in the world; thofe things

that

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that men magnifie fo much, 1 fay, there was a I time when they were exceeding good: but! fianehathblowed upon them, it hath blafted ? the beauty and vigour of them, fo that now when the Lord looks upon them,this is the fen-xence that is pronounced ofthem,you know,in EccL 1.14. They are all vanity and vexation effyi* riu Confider if thou be able to looke on al thefe things (even the beft things the world hath) as things being but meere vanity . things wherein the Lard fo wed notmens happineffe,and therefore thou can ft not think tore^pe it there. If you marke but the expreflioo the wife man uieth in 1 Ecclef faith he; All thing* under the Sun are but vtsityinow there is a reafon contcinedin thefe words why they are but vanity; for waters you know, they afcend not higher than the foun-taine, and they carry not any thing higher than their owneafcentj fo all the creatures chat bee in the world, they he hut under the £/?##<*, therefore they cannot afcend to that happinefle which is above the Sun, nor carry you to that condition which is above, for happineffe is a bovethcSunne, laideupin Heaven.Therefore faith hee, all things under the Sunne if they bee confidered to make a man happy, they are but vanity: Now confider whether thy judgement be fo of them or no, whether ic bee confer ma -ble to the holy Ghoji y whether thou haft this conceit of ail other things, but the quite contrary conceit of lefus Cfarift $ whether thou canft

thinke

The fir fi Sermon

Math.5'£b

thinke of: him, asofone-th.it is avjfte<cellent and chy chtefeft tt eafure, as on? chit is farre b e-yondallthefe, as one upon whom chy heart is pitched, as one in whom chy happineffe is con-teined.

4 Againe 3 amanstrea(areis (hat which hec will bee at any coft co gee, hec will bee at any ! painestoactameit.lt is chat,on which his heart is beftowed , and af&£ions are occupied a-bout. Is it f o with thee when thou commeft co Chrift lefus ? f art thdc willing to bee at morecoft and painesto get him, than any thing befides ? Is thy heart and affections more bedewed upon him? For where amwtereafure it, there his heart is. I doe not aske whether thou beftoweft more time upon the matters of grace, than the duties of thy calling ; but, whether thou doftthtm with more intention, whether thou beftoweft thy time and paincs upon them, as upon that which thou reckoneft thy treafurc, farre exceeding all other >

5 Fiftly,con(ider whether thou art willing to partwith any thing rather than with Cbriil lefus. for whatfoever is a mans treafure, you know a man wil part with any thing rather than it. Is it fo with thee ? hadft thou rather part with any thing than with Chrift? thin to part with a good confeience; with the graces of the Spirit, or with any thing thic rends t&h >!ineflc to build thee up further in the vvorkeof Gods grace? I fay, conflJer whether thy heart bee

willing

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willing to part with any thing rather than with Chrift; for thou (hale findc tliis.that Sarhanand the world wiJl cheapen Chrift, and when they come to bidding,they will bid well. Confider f whether thy heart can give a peremptory an-fwer to the world, and lay thus* I will not fell Chrift J will not fell a good conscience for any thing; yea when Sathan and the world bid higheft* and tell thee as hee did Chrift, that be "miigpvt thee all the riebes^and alltbegfary in the Math.*, % i9t world, if thou wilt part with Chrift ^ -.Confider whether thy heart be ready to deny whatfoever he offers to thec 3 (as he will be furs to offer that which will bee moft futable to thy difpofition) whether thy heart hath taken this jefolution to I it felfe; Chrift is my chiefeft treafure, I will! part with all therefore, I will*part with liberty, j with life,with goods,with crcdir,with pleasures \ with profits , with wharfoever is neere and j deareuntome, rather than I will part with the j Lordlefus. If this be thy hearts refoJution and minde, then Chrift is thy chiefetreafurej that s the fecond thing.

3 Thirdly,confider what is thy cheife ;<y and delight j what is thy life • (I put them together, for that which is a manschiefe joy indeed % is his life./ For wee know life is nothing elfe but that joy wh'ch the heart hathywherby it is nou-rifhed and fed as it were,for life is not to have body and faule pyned together, to be a living, maiynthat fenfe weufually take life/or if that

were

Tl?e frfl Sermon.

Cmt.5.5.

I were 1 ife, thenthofe in hell (ho al J not bee faid I to dye the death- for you know in hell there is a ■ conjunction of foule and body, and yet men arc f not faid to live there-,for it is death which is the I punifhment of finne: and indeed you [hill finde that there is fomething a mans heart cleaves unto , wherein hee rejoyceth , which is the fame with his life. Therefore lookc as the Soule enlivens the body, fo the conjun&ion of the prefent things which hee reckons his joy,that is, his Iife,enKven his fou!c,he cannot live without them. Now ifChrift be thy chiefe joy, thou wilt finde this, that thou canft not live without him, as men are wont to fay of thqir delights 5 Such a man'cannotlive without fuch athing. fo it is true of every man that hath taken Chrift, he is not able to live without him. Thislifeis no life,and therefore if there be but a feparation i betweenetheeandChrift,ifa mans confluence J bee as it were clouded for a time, hee findes no reft, h? doth as the Spoufe inthe Canticles $ She feekesfrem on?place to another^ and gives htrfelfe m reft fill (be finde bim\ and why t becaufc it was he whom her fettle loved, S jyou fhall finde, Beloved, whatfoever it is that your fouleslove, whatfoevcryou make your chiefe joy, you will take no reft, but as farre as you love and enjoy it. Therefore for the finding of this, whether Chrift be thy life and thy chiefe joy, confider what it is that thy thoughts feede upon; every wicked man, every man that is out of Chrift,

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there is foacthing chat his thoughts feed upon, i feme things there are, ia contemplation of | which thcfoulc folaceth it fclfe* fome pleafures that are paft 3 prefent,or to come; the very thinking of thefe are thegreateft joy of his heart, he roules them under his tongue 5 evea as a Servant that hath got fome dainty bit out of his Matters prefence,and eates it in a corner, fo the fouleofaman hath om of Chrift foiac fecrct, fonae ftolen, fome unlawfull delights, that it J feeds upon and delights in: Confider therefore well with thy fclfe, what brcakfaft thy morning thoughts have (chat I may fo fay) what breake-faft they have every morning,what is that Pabu lum* that food of thy foule, wherewith thy thoughts and affections are noarifhed aad refreshed from day to day-, whether itte fome carnall plcafure,f©me reflecting on thy ftate, upon thy wealth, upon thy friends, or whether it bconChrift. See (as 04i>*Vexercifed it) whether be they thy ft*gs in the night time} All carnall men have fomething paft whereby they comfortthcmfelveSjfomethingprefent where by they chearc up their hearts, fomething to ceme,fomcthinginbope. So every roan that is in Chrift, he hath the comforts of the Spirit, the meditation of the priv Hedges that he hath in Chrift, the hope of Gods favour 5 Thcfe are his appointed food, thefe are the things that his foulefeedesoninfecret ; yea the very werkes hat he doth, that fcemes to be the hardeft part T of

The fir fl Sermon

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of a Cnriftianslife 3 rhc very workes that hce doth in ferving the Lord from day to day, I even that is his meatc a«d his drinke- that is, it is as fweet and acceptable to his foule, as meate and drinke is to the hunger and thirft of his body. Now confider with thy felfe whether it be fo with thee 5 whether that which is thy continuall feaft, without which thou caoft not live, bee Chxift; or theaflurance thou haft,that he is thine and thou art his; whether it bee the priviledges thou baft in hira^and the things that belong to the kingdome of God ; See whether thefe be thy life,the things without which thou couidft not live• or whether it beefome thing elfe,fome ftollen delights,fome unlawful plea* fures,fomc thing elfethat thy foule and aflfe&i-ons are fet upon. This is the next thing by which thou maieft try thy felfe whether thou belosg to Chrift-or no, to confider whether he bee thy chiefe joy, whether thy foule bee moft filled and fatisfyed with him. And this is the third thing.

4 The fourth is. to know whether he be thy chiefe Refuge $ If thou bee one that hath tooke him and received him,I fay,he is thy chiefe refuge. For every man hath fome refuge, fome caftle or other to which his foule retires in all difficult and doubtfull cafes, by reafon of that indigency,that iafufficiency to which the nature of man is fubjeft, There is fornething that hee muft have toleane unto, (marke it) for mankind

on the Sacrament.

is like that generation which ^he Wifecnan l fpeafces of: You knowitis fayd of the Con-1 nycs,T% are ageneration not ftrong and what then, aad therefore they have their burr owes to hide them/elves in. I fay fuch is the generation of mankincic, he is a weake creature, a gene* ration not ftrong, therefore there is fomething that he muft leane to, fomething out of him-felfe, fomefuflScieacybefides himfelfe, fome ftrong hold, fome refuge every man hath; I fay every man hath fome refuge or other, whither he thinkes hisfjule may goe,and there hee may havefuccour in cafes daungerous and in troubles. No#confider what is thy refuge, whither thy heart runnes in allfuch cafes, to what wing, to what ftrong hold: In daungerous cafes, you fee every creature hath fome refuge or other: The Child runnes to his Mother. The Chickens runne tochehenne* The Fox to his earth, the Connyestorh.nr burrowes^fo every creature to their feverall corners aiufrecepta-cles proper to them: 1 fay fo it is with every man, (b hath every one of you to whom I ] fpeake, there is fome what that is a fecret refuge I to which your hearts fly. Now confider whether that be Chrift or fome what elfe. A cove-tous mati(or rather a man of this world) he hath wealth for his ftrong hold, in which his heart comforts it felfe s well,faith he,what change of time fo ever come, yet I have an eftate to hold | me up; and when he i$ ill fpoken of abroad,yet

T 2 hee

*8 5

Prov.3o.Z(5,

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Thefirji Sermon

I Sam, 30.6,

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\ hec applaudcs himfclfe witk that hcc hath at home 5 The Courtiers ,thcy have the Princes favourlthat is their refuge wherein they comfort themfelves * Thofe that are given to Company they have good fellowes, fuch as they, that arc their companions , and fo long as they fpcake ,well of them, they care not who fpeakcill of them; Some have a refuge of thiskind,fome of another, every man hath his refuge. If you will lookc into the Scriptures, you (hall fee David: refuge, in any diftreffe, upon any occafion 5 At Z*gl*g beeomf$rtetb himfelft in the £#rW,hishart did fly to him, as the chickens fly to the faenne, there he comforted himfclfe, there he Crowded himfclfe, there he encouraged himfclfe in the Lord. When he fled from his fon AhfiU* % was 1 not the Lord bis refuge ?ft/(faitb he) bee u my \ buckler and my firing holA^ Pf alrac.j, which was made upon that occafion. What was Uc$ls re* fuge when he fled from his brother Efau ? Did nothegoe to the Lord, and feeke to him by Prayer? Lititbe* baft/aid then wilt Ate me goad, now I fly unto thec,l befech thee per forme thy promife,thou art my refuge. Ceafider others now,what was their refuge; lui#> when he had betrayed his Matter Chrift, and his confidence was upon him for it; he goes to the high priefts and brings the filver to them, why,faith he,you fetme aworke, you are the authors of it, and I hope to find fome comfort from you-you fee he found little cofort in his minde^yec that was his

re.

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refuge. The Kings of Ifrael and ltda when they were diftrefled, they fled to Egypt and to A(bur> to this or that helpe,which(the Lord faid) were broken reeds to them, but yet that was their re-fuge. This h the maner of every man being out of Chrift,of every unregenerate man,that is in his naturall eftate,fome refuge he hath;friends 3 or wea|th,or creditor the favour of the Prince, fomething or other it isr and if hee be deftitute and have no refuge (as fometimes it fo fals out) then his heart is fhaken as the leaves of the for-re ft, Their hearts were Jhaken even for feAre of the king of Aram^ 44 the leaves tre [ha ken in the for-rejt h and why ? Becaufe they knew not how to defend themfelves: they had no refuge to fly to. So you fee it was with Be/Jhaz>ars heart jfo udcbitopbeli and fo Saul 5 when he fees that hee muft die the next day,and that there was no re-fugeforhim: then 1 fay their hearts fankeand dyed within them. And now confider how it is with thee,what is the refuge t© which thy heart flyetfvind which thy heart makes mod account of (for every man thinkes with himfelfe 5 change of time may come 5 & what (hal be my comfort what (hal be my ftrongholdat that time JDoft thou fly to Iefus Chrift?is he thy fuccour when thy heart is dejected at any time & faints within thee ? from which fountainedoft thou fetch thy comfort ? Doft thou fly to Chrift, to comfort thy fcife in him, when thou art in a doubt-full cafe, thatooncernes thee as much asthy T 3 life?

l&i ah ?,*,

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liiec whither doft thou goe for counfcll and dire&ion? isictoChrift^ to befcech him to guide thee,todire&thee, when thouartpref-fed hard t whither doth thy heart goe for fuc-cour and for hclpc to keepe thy fclfc fafc ? Is rt toChrift 3 ortofornewhatelfe ? My beloved, laffureyouthis^thatacarnallmanthat is not inChrift,inthefetimesofdiftrcffeknowesnot whither to goe; hec dares not goe to C hriftjor he feares that it fhall be asked hhi, upon what acquaintance/* for he hath teen a ftrangcr to the Lord,he was never acquainted with him* but a carnall man that is outofChrift, hee goes to his mufes, he goes to his farmes, hec goes to his bufhes, as the hunted hare was wont to doc 3 to goe to the places that (hce ufed when fhee lived quiet, thither (bee flyes when (hee knowes net how to efcape; fo in that fafhoi it is with men, lookewhat things they were wont, to which their hearts had recourfe in timeofprofperity, and what their haunts have beene. to thofe bu. (hes they fly: But alas! they are but bufhes, fuch as will not defend them.But now th^ Chriftian on the other fide,the raufe,the faroie asic were (it is but to exprefie it to youj that his foule is acquainted with, the ftrong hold that hee was wont to fly unto,upon every fevcrallevilLupon every ordinary doubt, upon every deje&ioa, difcouragecnent and fainting of heart 5 hec was wont to fly to Chrift, and there he was wont to finde comfort, and thither hcegoesin tirneof I greateft

on the Sacrament.

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greateft difficulty in the day efdeath,and there i bee finds comfort. Contider if hcc bee thy | chicfe refuge, for if thy heart hath taken him as he is thy chiefe excellency, thy chicfe joy, ftoy chiefetreafui e;fo he wil be thy chiefeft refuge, ye4 when all things elfe arc taken away, yet that cover rcmaines fafe ; Suppofc thou be in prifon, fuppofe thy credit bee taken away, (I meatv)thy worldly credit (for the other credit cannot be taken away from any man that hath Chrift:) fuppofe thy life be taken away,fuppofe theu bee (iript of all that thou haft; yetthou haft Chrift for thy chiefe refuge,a»d thou thin-keft fo, and thy heart is fatisfyed with. it. As Paul faith, when hee was a prifoncr, when he was naked, when hee was deftitute, when he was ftriptof all,yet (faith ht}l\tm>'wbomibAvt trufted; As if he (hould fay,yet I have him fafc 3 yet my cover is over my head, yet I am fafe in my caftfe, I have chofen him, 1 have him in death, yea then Chrift he is advantage, he is a cover,a caftle, and a refuge.

5 Laft of all: confider whom thou fctteft up for thy chiefeft Cemmmier^ who it is to whom thou giveft the chiefe coaamand in thine heart. You will fay how fhalll know that? Why (my beloved) h: whom a man feareth moft, and lo-vethmoftjthat is he whofetriendfhip above all others hee would leaft loofe, and whofediflike aad feparation he doth moft feare,certainely he will bee moft obedient to him, he will be t»oft T 4 ob

1 Tim,*. 12,

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|ob!'ervantofhim. Art thou fo to Chrift? take all the things in the world,if thou fee up him 3 as him whom thou raoft feareftand loveit, thou wilfr-moft obey him: So againe, he whom thou thinkeft can doe thee the greateft good, and the greateft hurt, him thou wile moft obey $ if thou tfainkeft in good earned that Chrift is able to do it, ccrtainely then thou wilt moft obey him. As for example,if thou looke to any man iothe world, a man that is out of Chrift, he thinkes that tne favour or the wealth of the King, can doe him more good and more hurt, than the favour, or rhelofle of the favour of Chrift • He thinkes that wealth, or credit, or fomethiog clfc, (many thinges there are that bee thinkes) can doe him more good and more hurt; therefore hce morerefpe&s their command, than the command of Chrift; but a man that fets up him for his chiefe Commander , hee regards nothing elfe when it cames to crofle ir, when it comes to thwart any command ofC&rift, be-caufe hee faith thus tohirafclfe in his heart ia fecret: It is the Lord that candoe the greateft good, and the greateft hurt, therefore I care for no more. So Ndoth hee cared not for Ababs wrath. So Mordecay cared not for Hsmws dif-pleafure:fo did the Apoftles,they cared not for the High Priefts,nor whit they couid doe, Aft. 4. So did the 3 children (asyou call them)they cared not for tbefitrj furnscc of Nabttcadnc&ar , nor for all that hee was able to doe 5 and why ?

be-

on the Sacrament.

becaufc they thought that Chrift,that God was able to doe them more hurt, and more good. Now take any Commander in the world.when you regard not the punifhment, nor the reward that he is able to inflict or to give you, bis air* thority is gone; Now when you fee up Cbnft, and thinke fo of Chrift, you are ready to obey him,and obey him rather than any other. There^ fore confider with thy felfc this, and confider ferioufly i aske thy heart the queftioo, what is rhat thou fctteft up to bee thy chiefeft Commander? For there are three great Comanders in the world,that divide all mankind betwecne thcmalmoft: And that is wealth, andeftare$ worldly credit and honour,Ho live in efteerac $ p'eafures, and delight. Now thinke with thy felfe when any of thefc three great Commanders come with any command, contrary to 'that which Chrift commands, thinke with thy felfe what thou wilt doe in fuch a cafe, what waft thou woit to doe, looke to part experience, looke backe to thy former wayes, fee what thou waft wont to doe- thinke with thy felfe when fuch a Command comes, what thy heart reafonsupofr, if concupifccnce,if a ftrong luft, if a ftreng impetuous defire came, and bid thee to doe fomething, which is contrary to that which Chrift would have thee to do, what art thou ready to doe in fuch a cafe ? If thy profit, the maintenance of thy eftate, thy liberty, thy wcahhjthy convenience in this world come

and

The fir ft Sermon

and command thee to doc one thing, and thy confcience( which is Chrifts vicegerent) come inhisftead, and command thee another thing, what art thou ready to doe in that cafe 1 So when thy credit, thy honour, and reputation, thy vaine glory (hall come and bid thee do one thing, and Chrift (hall bid thee doe another, what is thy refolution, what art thou wont to doe? By this thou (halt know whether thou fet-teft up Chrift,as thechiefe Commander in thy heart or no, whether thou gi veft him thy chiefe throne, whether thou cxalteft him for God in thy heart5 you know when you exalt him for God, every thing then yeelds, if in truth he be fet up for God in thy heart: Therefore con-fider what it is that thy heart fets higheft, whether thou exalteft him moft, whether ( when any of thefe threatning, crying commands come)thoucanft give them an abfolurcdenyall, and fay with thy felfe,l will not obey you- and if they threaten imprilbnraent,ordifgrace, and loffeoflife, and if I doc not obeyfuchaluft,I (hall be wrung and pincht for it, I fhall lofe fuch delights: well, I am refolved tobeare all this. On the other fide, when they fhall come with fa ire proffers,you (hall have this honour, and this advancement, and this convenience: If thy I heart can fay now, I will have none of you, for I fee it is a command contrary to his that is above, whom I have fct up for my chiefe Commander,w horn I refolve to obey,whom I

tab*

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z$i

take to be greater than all the fricndfliipin the world,than all the profits 3 plcafures,mi credits in the world -, I fay thus examine thy felfe what thy heart is toward Chrift, what itis to his command; and(lct mee touch that by the way) thou muft aifofbew thy obedience to Chrift 3 in thy obedience to others. My beloved there are indifferent things, that are io themfelves not of moment one way or other, whether we doe thsra or not doe them * and though the omiflian of them in themfelves be nothing, yet when it (hall bee of cofitempt, andneglcdof thofe that are fetin fuperiour place ever you, in fucb a cafe you ought not to doe it: this is a rule, and a true rule in divinity, that indifferent things may be omitted except in two cafes, in cafe of fcandall, and in cafe of neglea, and con-tempt of authority: therefore when there is neglea, when men fhew contempt, for that cauie it is to be done, though for the other itis not tbbe done. This I touch but by the way, that you may confident iayour particularoc-

^Now ray beloved, you fee thefe five things, hv which you may know if you have tooke Chrift or no: yee know when a man comes to examine himfeife whether he be a fit man,aman that hath any right to come to the Lords table, Le muft confider whether hee bee m Chrift, ntherwife hee hath nothing to doe either with thispiiviledge,or with any other.Now to bee

ThefirJlSermon

Levi*. 11*19*

in Chrift, there mud (as I faid; goc a double aft, there muft be one on thy owne fide, there muft be one a& on thy pare to take him ^ and there muft be an a& on his part, there goes out a ftrength and a vcrtue from him by which hee takes thee and comprehends thee. The time is paft,& I cannot proceed further- onely remember this that hath beenc faid to you, and examine yourfelves by it,whether you bee in the j truth, whether you make Chrift your chiefe i Excellency,y out chiefc Tredforejoui chiefe /<*?, I your chiefc Refuge % your chiefe Commander -, if thou finde that thou haft done this^'f thou finde thy heart wrought to fuch an aft as this, to rake Chrift in fuch a manner, then thou baft Chrift, thou art in him, then thou haft a right in him, and maift come with comfort: but if thou have it not, then I muft charge every one of you in the name of Chrift lefus (in whofe authority we comcj that you meddle not with fuch holy myfteries. My Beloved you know^at I have often toid you; there is a neceffity rad on men to come to the Sacrament: you know hee that neglected the Pdjfeover w<u te be cut off from the feofle. It was a very great finne : fo it is to omit the Sacrament: you have diverfc Sacraments every Tearme,and if your bufinefle hinder you from one,you may come to another • | yea there is a neceffity lyes upon you to come, j but yet we muft give you a double charge, one i that you omit it not^and another that you come i not

en the Sacrament.

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not hither unleffe you be in Chrift; What haft thou to doe that art a profane perfon, thou haft nothing to doe with Chrift, thou that art yet a Granger t© him, that tbou ftiouldcft thruft in to the Lords table ? thou ought*ft not to doc ir, if thou do&Jtk****Vfl and drinkeft thine owne dam* nethnAn ftcad of thy falvation.

»;^>» *»>.»> #»V»'

The Second Sermon

AN D foROW wee come to the Vfe, and that is, that there is an A& of Chrift to make an union betwixt us, that we may be his, and he ours: there is an aft of his, that is, there isacertaiac power or vertue comes from him, evco as there doth from the L©ad*ftone tothe iroR, that drawes thee to him $ there goes out a vertue and power from him as to the woman that touched the hemmc of his garment i that healed her bloody iflTue ; fuch a power goes out f irom Chrift to every man, that is in him. And as you muft examine it by your owne a<&, foin the fecond place you arc to examine it by this 5 coafider whether there hath gone out any fuch power from Chrift to take and comprehend thee 1 For you maft know this, that when once we are an Chrift, then there goes forth an ef* feftuall almighty power from him, which doth not make a little light alteration on the fupcrfi*

cics

lGMMI.20. $

m

Thefecond Sermon

\

I Cot, 4. to.

cies of the heart, but it alters the very frame of j it, it turtles the very rudder ofthe heart, fo that I a mans courfe is to a quite contrary point of the compafle; it isfuch an alteration as doth breed in us, not fome good coneeptiononelyofpur-pofes and defireswhich many have,which when they come to the birth, there is no ftrenethto bring them forth: buthee gives to us a power and ftrength to performe them: That is hee doth not put upon us a wafhy colour efpro-fefljon.butbeedyethusin graine with grace and holinefle. And therefore congder whether thou haftfound any experience of fuch a power going out from Chrift to thy heart 5 This my beloved.differs from common graces.from the common forme of godiineffe which is in the world, as much as the life differs from the Pifture.orthefubftancefromtheftiadow- asa through performance differs from a proffer or an offer : or as that which hath finewesand vigour, differs from that which is weakeand powerles. Therfbre this power of Chrift which hee puts forrh and diffufeth into the heart of every man that is in him.is called the Kimim, And the Ktngdme ^/Chrift is net in word but in /«wThatis,when once he rules but as a Kin? heecxercifethaKingdomethere, and face faith notonely to us, I will havefucha tfaingdone they arenotweakc and powerlefle command; that he gives to the heart ofa man that faedwels U5b.1t faith U?be Ki»gd me ofGoi u net in wn.d but

*9H

but in power-) thatis,therc goes an efficacy with j thofc comnands, there goes a great ftrength I with thera v that brings every th-night^and every ■ rebellious affe&ion into fubje&ion to ir • and I therefore conficter I fay, if thou wouldtfthave thefe vertues, whether thou be in Chrift, whether any fueh power hath gone out from Chrift to thy heart.

But you will fay, what is this power and ver- Q^ e A tue^ and in what manner is itinfufedintothe heart of man, fo$ this feemes to be a narration ofathingafarreoff?

My beloved,we will explaine it as well as wc Avfw, can to you^even as you fee an Artificer working with his inftrument,there goes a certaine venue out from that art which is in his miade, and guides the inftrument to make this or that, the which without it could nott>e done, when bee mikes any artificiall thing,as a knife,or a fword$ or when the Potter fafhions the potre, his hand is fet on worke, and there is a certaine invifible pafiage,a certaine fecret influence of the art that goes along with his hand^that brings forth fuch an artificiall thing 5 or even as you fee the members move; a man moving his arme,or his hand, or any part of his body, there goes a certaine vercue from his will, a certaine fecret power, I efficacy , and command that ftirres them this way or that way 5 the thing wee fee not, yet we fee rt in the effe£hor as you fee it in the creature^ you fee the creatures that God hath made, they

have

Tbejeand Semen

3»*fi-

Anfw.

have all the fcvcral inftinas,by which they arc inftigatcd to doc this or that. you fee the birds are inftigatcd to make their ncfts in finch a faflii-on,at fuch a feafenjfo every creature accordiag to his feverall kinde. There goes tut from God who is the authour of nature to thefe workes of nature, a certaiae vertue that puts thena on, and inftigatcs then to this or that: and as you fee an arrow that is toot by the Archer: there goes a vertue together with it, that direfts it jufttofueh* marke,~fb f arre, and no further. So after this manner there cones a power from Chrift to bis members; as foone I as a man is in him, there comes fuch a fecretj divine,uncxpreffablc efficacy that workes vpon the heart of him in whom he dwcls. And therefore the conjun&ioo betweene him and as 3 is compared to that which is betweene thefoule and the body,that ads and ftirres us to aad fro, according to its will and plqafure: fuch aa efficacy fbalt thou finde, if thou belong unto him, and therefore confider if there bee fuch a thing in thee or no.

But you will fay, to what purpofe is this efficacy, and what doth it in my heart when it comes there *

Why,I will tell thee what it doth; it is ex. preffed in plaine tcrmes 2 Cor. 5.17. whofoevcr isinCbriftis m&de a new creature 5 That is the worke it effects. it is fuch a p9 wer and efficacy as makes thee anew creature^Tbat is 3 it breakes

in

en the Sacrament.

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in pecces the old building, ic quite takes away i the firft print* As wbm a man comes to make anewftampe, the€fi$tnuft bee removed. So that this efficacy that goes out from Chrift, it hath a double vcrtue in thy foule, to weare out the old ftampe, to breed a death of the old nature^* the old man,to ruine and breake downe the old building, and to fet up a new one 5 and that the Scripture calls a new creature: and therefore confider with thy felfe,whether thou find fuch a vertue as hath put thy heart into fuch a new frame, as hath moulded it all together, and hath put it into another faihion than it was, confidcred whether all in thee be new. You will fay,this is ftrange, mult all be new < My beloved, you know the words they are cleare$ Old things arc paffed away 9 all things are he-c$mc new. (In the fame place which I quoted before)that as the command was in the offering of the Pafleover, not a jot of old leaven, but we muft part with it 5 Now this is the nature of leaven, it is alwayes purging our, and it will be purging out while we are here,only the efficacy and ftrength thereof remaincsnot. Then thinke with thy felfe,is all new in me ? looke whas natural difpofition I have had.'taoke what natural luftsanddefires I have had, fee whatafts I was wont to doe, what old haunts and cuftoraes I have had, looke what old company I kept,what old courfes I teoke, what my tra& hath beene-h all this altered and every thing become new ?

V (for

Quefl.

Anfiv> 2 Cor, J*

J*

Tbefecond Sermon

C©r.$

Math.p>l 6.

7.>/for, faith he, izcnufcbe anew creature^ anew nature:) That is, it is not enough for a man to have a new courfe for a fit, to have new pur-pofes and a new change that comes like flafhes, I fay, that is not enough • you may have many new thingesin you, that may be in old hearts, hkepeeces of new death in old garments\ that will do thee no good at al^the Lord regards not that; like new wine inoldveflells, foitis where there are fome new things, that are good things in the mfelves 5 in a carnall and old heart, they are not fit for the heart, and therefore they never ftay longthere: So faith the text,P*f a newpeece into an old garment ^and it makes the rent greater . Therefore all muft be new; I fay there muft be a new nature, that thefe new things may bee there: even as the feverall creatures are in their feverall elements, as the elements are in their owne place, as the plants are in their proper foyle,as the branches are upon their own roote. For thenthey floriih, then they hold out, then they continue; Therefore fee whether this vigor, this efficacy, this vertue hath gone out from Chrift into thy heart 5 whether it hath not only renewed al in thee,butalfo hath given thee a new nature^ That is,whether it hath wrought fuch a change in thee, that all th« wayes of god* lines and new obedience, beco me in a meafure naturalltothee , fo that thou canft doe them cheerefully,even as wee heare,and fee, and do naturall actions, and that thou doft them with-

out

on the Sacrament.

Z99

out wcarinefle: for you know, things that: are naturall wee arc not weary of them y And fo thou wilt doe them conftantly, for what is naturally ftayes and abides by us, that it out-growes and out-wcaries what ever is in us be-fide ; Now hath there a vertue gone out from Chrift, that hath wrought all this in you, that hath made all new, hath not onely done fo, but hath made it naturail to thee ? Bat you will fay, muft it needs be fo,cannot Chrift take and comprehend me, but there muft be this wonderfull change wrought,who can be faved then? I ha ve then but little hope,when I am upon my deathbed, and then fhall looke upon my old nature, and ffndc no fnch worke as this wrought upon me. Beloved, I befeech you confider this, that there is a ncceffity of it: It is fo, and it muft be fo, and except you have it,you cannot be faved-you fee the words in the Scriptures are moft cleare, Whefoeveris inChriflis anew creature : Doe but confider whether it be fo or no; there muft bzz a new heaven^ and anew earthy You fee that was the great promifc that was to bee fulfilled in our times of theGefteSrls there not a new priefthood; is there not a new covenant, and hath not the Lord faid, there muft be a new | heaven and a new eartfoThat is,new graces from heaven, and a new company of men wrought on, and changed by thofe graces ? Shall thofe that are borne of old Adam^ receive a power jftoKvhim, to makethera like to him, to carry

V 2 his

guefl.

An/ip.

i CoJ,y.

zPetj.j

CO

7hefecondSermo?t

TiuZilfr

Hab.IJS,

| his Image, tobc corrupt, carnall, and finfull [ as be is: And do you not thinkcthat the Ncvr I K^di&rnjhz Second Adam, (hall have as much efficacy in him to make thofc new creatures, chat are in him, that come to him? Certainely there is as much power, life, and vigor in the new Aiam y to change every man tfeat is in him, that comes to him,to make them new creatures, as in the old Adam, to make them like to him : Befidcs, hach not Chrift faid plainely, I came not into the world to fave foules only .that is not my bu fines alone (though that was a great part of the bufincfle and errand for which hee came into the world:)but (faith he) / came to purified people to my felfe, zcaUus tf good workes: in the 2 Tit, Now if that were the cad of Chrifts comming,doftthou thinkc chat hee wiilloofe his end? Wherefore its impofliblc, that any man fhould bee faved, or have part in Chrift, that hee fhould bee in Chrift and Chrift in him, except his heart bee purified fo, as to be zealous of good workes. If Chrift dwell in thy heart, thou mayeft eafily know it^for doft thou thinke, that Chrift will dwell in a fouleand uncleane place ? hath hee not pure eyes ? And therefore it is certaine whercfocver hee dwells, that place muft bee 4 fit Temple for him to dwell in^ Wherefore of necefflty hee muftcleanfc thy heart, Jiee muft fafhion it, and kcepeit pure, cleane, and fweet, fo as it may bee a fit Temple for him and his Spirit to dwell

and

on the Sacrament.

and delight in. BeOdcs, doth hee not looke to his glory in all thofe that belong to him t he hath many eyes to lookc upon th°m as it were, there are many fyeftators men and AngtBs^ to fee what they are, and how they behave them-felves r If he fhould have a company of men to belong unto him that are carnall,perverfe,and worldly minded, that have crooked wayes like other men, would this be for his honour? would it not be faid, Like men, like Mafter < would it not reflect upon him ? Certainely it would 5 and therefore the Lord fo orders it, that thofe whom he hath redeemed flail be hUyin alt man. nerofconverfaUm; Saithhe,you mu/ibeatlam y el/e it will bee for my dishonour, As lam hly y fo every one ofyou muft be holy , in all manner of cMverfatiw* Therefore let no man deceive himfelfe, to thinke hee can goe away and yet bee in Chrift, and bee faved through Chrifl and the mercies of God in Chrift, when there goes out no fuch vercue and power from Chrift to change him, to worke on him , to alter him, to make him another creature. And therefore I beleech you in the examining of this, C for its a nutter of great moment)to con-(ider with your felves,if this be wrought in you or no 5 whether you finde any experiment and effctf of this mighty power, efficacy, and ver-J tuc: and let me bring you a little to particulars, I Hath there gone out a vertue from himtocna-jblethee tobeleeve i There is a faith required \ V ; in

501

I Cor,^9. !

I pet.i.

16.

TheJecond Sermon

Gen, i,i?

Matt,I.

Lmk.1,2.

£»*fi-

Anfe>

\ in the Deity ^ there is a faith required in the pro-mi/is of God,and there is a faith required in the providenceoi God,tothinkc that every particular thing is ordered by it; There is alfoafaith in all the threatnings of God: Now for the manner of propounding$when the Scripture comes to propound any thing,it propounds it thus,and no more; as you fee in Moyfes$\z writes nothing but,/* the beginntngGod made heaven and earth 9 ejrc Andfothe Apoftlcs write • Such a thing was done, lefw chriH wo* borne of the Virgin M*ry: Thus and thus he did .Now when the naked obje& is propounded, other writers wh t they deliver or write is rational!; They ufe Rea-fons and arguments to convince men of thofc things whichthy deliver; but when the Scripture fets downc any propefitions of faith, it doth but barely propound them, for there is the Majefty and authority of God in them 3 to con-firmethem.

But now here you will deniand,(the propofi* tion being but nakedly laid do wne in the Scrips cures) what will enable a man to belecve it?

Ianfwere: that certainely there is a mighty power that goes out from God a~d ChrifK that enables theetobeleeve with efficacy 5 fo that when theobjecfc isfet before thee, there g©es out a power from Chrift to worke faith in thy heart, whereby thou truly belecveft it, and fo it appeares in thy life : VVe dunk we beleeve thole things,but our lives do manifeft the contrary;

on the Sacrament.

?°*

traryj namely, Tfcat there is not a powerfull faith wrought in us • for all the errours of our lives (though we obferve them not) arife from hence, that thefe Principles are not throughly beleeved; if they were, it could not bee, that there fhould be fuchinconfequences in the lives of men. Therefore confiderif this faith bee wrought in thee, whether fucha power hath gone out, to worke fucha faith, that hath changed thy whole courfe, as it will doe, if it bee once wrought in thee, by the power of Chrift .-So alfo conilder, whether there hath a venue gone out from him to worke love in thy heart to the Lord; for otherwife it is certaine that there is no man in the world that is able to love God, ortocomeneerehim, for all love rifethfrom Similitude, there mart bee an agreement and fi-militude betwecne thefe two that love. Now e-very man by nature is ascontrary to Gods pure aature,as fire is te water, & without an almighty power to change his nature, and to worke a particular affection of love in him, he can never be ailc to love God: therefore its the baptifme of the holy Ghoft; which workes this, He will baptize you with the holy Ghoft and with fire, that is, with the holy Ghoft which is fire: 1 will multiply thy forrowes and thy conceptions t That is, the forrowes of thy conceptions.Now love is as fire in the heart, and one fire muft beget another -, And therefore you have it in the common pro-verbe, Love is a thing that cannot he bought with V a ,

moun*

Math, J

ill.

1bejtcond Sermon

Quefi.

Rem; I.* I.

~al J 4 24-

mountAtnes ofgol&An&ftlver . yet if thou bee in [ Chrift, there goes out a verc ue from him, that I ftampes upon thy heart this holy affe&ion, that breedes in thee this holy fire of love/o that thy heart cleaves to him, thou loveft him with as true,withas genuinc 3 asnaturall, and as fenfible love, as thou loveft any friend $ asthouloveft any creature in the world. Confider if this be wrought in thee or no. And fo for thy knowledge ', there is alfoa power in it, confider whether any fuch vertuc hath gone out from Chrift to make the knowledge which thou ha ft. power-full. You will fay,what is that^ That is, to bring on thefetruthes which thy heart affents unto, to bring them wirh that evidence ,and fulneffe ofdemonftration, thatthou {halt yeeld unto them, and pra&ife them according to thy knowledge. Bcloued.tRere is much knowledge among us>but who pra^fifethaccording to his knowledges IVe-faev* Ged, fat wee glorifiehimtiet as G*d\ and the reafon is 5 becaufe there hath not gone a power with that knowledge, tomake it lively and effc&uall, topaffe through all the faculties of the foule, and to overrule them; for if there wene fuch knowledge, it would ahvayes draw affefiion and pra-ftife with it.So likewife confider,whether there hath gone a power from him to mortifiethy XvS&tWhofiewer is in Chrtfl bathcructfiedthejiefb wish the ajfe&ions tnAlujh ;) not to lay them a-

fleep-

on the Sacrament,

3°5

flcepc enely, but to mortifieand (ubdue them* I See like wife whether there hath a power gone I out from Chrift, to helpe thee to overcome the world, Thelufls of thine tye$> the lufls oftheflefit And the pride of life ; for whofoever is io Chrift overcomes thewerid, and ali that is in the world. The world hath many things to worke upon us, and torefift and oppofe us:Ic hath perfections, it hath difgraces,it hath (landers and reproches, which itcafts upon holy men, &upontheholy wayes of God.And the men that are atfours in this,are thedivels favours though they thinke not fo, as the Apoftle Umes exprefles it; Their tongues Are (et on hre ofhcH, to devife (landers and falfe reports, and to faflen them upon holy men,efpecially upon the Minifters of the Gof-pell, and fo upon all the wayes of God : I fay they are thedivels fa£tour$,thoughthey thinke not fo: and thofe that belccve them are the divels receivers- the one hath the divell in his tongue, the other in his eare. But the Lord hath appointed this. This is one thing whereby the worldfightsagainftthe wayes of God, to dif-courage men and to hinder them, that they might be (tumbling blockes to them. So it was with Chrift b hee rvat the fading of many in lfrAel by reafon of this ; fo was Paulas a deceiver y &A yet true, &c> Coofider if thou haft this efficacy put into thy heart, that thou art able to overcome this, that thou art able to overcome all the offences, and pt rfecutions, all the (bunders

and

1 Ioh ,2.16«

lam.3.6.

Lufc.2.34*

and reproaches that arc call upon the wayes of God ; and notwithstanding that,to thinke well j of them,and co walkein them,and pra&ife the* Likewife,asit hath thefe things on the one hand foit hath pleafures, preferments, glory, riche; credit,andall things of that nature on the other art thou able to overcome all thefe ? So to (hut up this point & profecute it no further ,thus you fhall know whether you be in Chrift: for that is the point; Wee have ajfurmce in him\ that tfrve askeany thing, wefballi>eheard,b\}t firft wemuft be in him; now to know whether we be in him (as you have hcard)thcre muft be an a<ft of ours, and fecondly an a# of his, which is this power that goes out from him, to change, to take and comprehend us. So much for the firft thing.

Now for the fecond $ if a man will apply or take to himfelfe the priviledges wee have by Chrift, as this particular priviledge of being heard in our prayers, of comming to the Sacra ment, or any other 5 know this,that it is not e-nough to be in Chrift only, but there muft be a certaine qualification, a certaine immediate fa-fhioning, and preparation of the heart, or elfe though thou have a right to the priviledges, though they belong to theeryet thou act Appended from the ufe, benefit,anei comfort of them . And this is confidercd in thefe Five things. (I will but name them very bricfely.)Firft,whcn a man comes to receive the Sacramento's not c-nough for him to be in Chrift, no nor when he

is

on the Sacrament,

3°7

is come to do f©me other duties, but moreover I there muft be this alfo $ thofe grace thou haft, 1 this change, this new creature that is wrought I in thee,which is but a heape of particular graces j thefe muft be afied andfiirredup upon fuch an | occafion:It is true,no man ought to come except he have the graces of Gods Spirit wrought in his heart, that they may lye there in the habits, that they may be in the heart as fire raked in the afhes. But if a man will come to receive the Sacrament, and fuffer thefe habits^ thefe graces he hath to lie ftill there, he comes not asaworthy receiver* (there are indeed degrees of unwor-thineffe) he comes not as a worthy receiver except hee ftirresthem up,exceptthey beaded at that very timcras for examplc^when we come to receive the Sacrament, wee ought then to have an efpeciall humiliation and forrow for our finnes; we ought then to have an efpeciall love to Iefus Chriftyve ought then to have a fpecial rejoycing in him, and in all the Priviledges wee have by him $ we ought then to have a fpeciall love to our brethren, the men with whom wee conyerfe, and among whom wee live.- now if a man come and receive, and do not ftirre up and a& thefe graces, he receivs unworthyly,and my ground for it, is this- You fee in the fcaftof RecoMrttAtion , the Tenth day of the Seventh] monetise Lord telsthemthere^^y^flftM**, andyoufhdlkeefe it, <& yeafoallnotdo wotke$c. But is this enough ? no, Be that doth not Aclndly

:.v

s

The fecond Sermon

\ affltti hisfouk (faith \\t)tbnt dajyhe fhail bt cut off Lcvic 23. 17>\ from bispc4p/e>Levtt.2$.i7.This is,chough they 28.29-3°. I ^ad a habitual difpofition,and their hearts were prepared to forrow for their finncs, and to take them to heart and bewaile them, this is not e-nough, (faith heej at this time you muftafflicft your foulcs, that is, there muft be a ftirring up of that forrow. So likewif e you findc this in the feafts,ia more places than one, that when they come to fceepe thefeafts, atthat time they (hall eate and drinke, and refrefh themfelves, but in any cafe re Joyce, Dent. 11 , and Deut. 16. I will not ftand to repeate the places: That is, it s not enough for you to have thankfull hearts,to have hearts prepared for thefe things in the habit, but you muft then rejoyce, for it is the feafon of it, (for every thing u good in its feafon) and the Lord requires it at fuch a time. Therefore thus thinke with thy felfcwhenfoever thou comeft to receive the Sacrament, this is the time that the graces I have, the habituall graces, muft be new pointed as it were, they muft bee new whetted 3 nev* fcowred, that they may be bright and fhining upon fuch an occafion 3 when the Lord cals for it, you muft then quicken and ftir them up, that they may bee all a&edinyour hearts.

And this is one thing, that it's not enough for a man tobeeinChrift, to take the priviledges that belong to him, but there is a certainc qualification required that muft be done at that

time

EcdcC3.11.

on the Sacrament,

3°9

time, when the Covenant is renewed; And this I is one, to have the graces thus a&ed. I

Secondly, there muft be a new Recmilimw. For the Saints, thofe that are within the covenant, thofe that are regenerate men, (you muft marke it well,for it's a point of much afe)when they commit finnes againft God, theguiltof their finnesis retained: though they are within the covenant, and are not cut off from Chrift, but are in him; yet( I fay) when they have finned, the guilt of that frane continues, and is continued till they be reconciled and renewed by faith and repentance ; as you fee it was with David: NatJisn would not have faid when hce came to him, Thjfinnes are forgiven tkeejf there had not beene a new thing, if there had not becne a thing done at that time 5 and therefore it intimates fo much, that before his fin was not forgiven: that i$,the Lord was angiy with him. You muft know therefore this, that when a regenerate man finncs, there is only a particular guilr 5 the univerlall guilt of finnes renames not, (for that would cut him quite off,that would put him abfolutely into the ftate of damnation,)but it's a particular guilt, for every particular finne; that is, even as a father is plcafcd well with his fon, and knowes him to be his fonne,hee is affected to him as to his fbnne, yet hee hath done fuch a particular a&ion that hath offended him, and for that particular ©ffencc,hee withdrawes himfelfe from him, hce carries not himfelfe to

him

;io

The fecond Sermon

him as he was wont to do,being offended with hi en for fuch a fault -> now till the fonne hath reconciled and humble i himfelfe for that particular a&ion, though the father hath an hundred gifts to beftow on hicn, yet hee (hall have none of them, till hee hath reconciled himfelfe; So ehinke with thy felfe (if any finne lye in the ; way) when thou commeft to partake of this pri-viledge to receive the Sacrament,or when thou commeft to call on God for any particular mercy s or to have any requeft granted; thinke then with thy felfe, fuch a finne I committed, I rauft humble my felfe for it, I muft labour to make reconciliation, labour to have this taken away, that my Father may bee reconciled to mee 5 then come and take the priviledge, for now it • belongs unto me j therefore there is a neceflity I of renewing our repentance and reconciliation mod exactly, and to take a very particular exa-' mination of our wayes when we come to receive the Sacrament, or when wee draw neere ; to God upon fuch fpeciall occafions, leaftour | Father,(though he be a Father to us)have fome particular quarrell againft us 5 fcr even he whom we call Father, 1 Pa. 1,17, tudgeth every man, (even hisowne fonnc$)ir/>jW refteci rfperfws 5 that is,he did not bcare any ill in thera.-thus you | fee did he with M*yfcs y with David^nd others, and the like he doth with all the Saints. This is the fecond qualification that is required before you can have any part in any of the priviledges,

be.

m the Sacrament.

511

before you can attaine unto this affurance, to aske and have 5 therefore it is not without ufe, and chat not in the Sacrament onely ,but alfo in that which we have to deliver.

Thirdly ,fuppofe there be no particular finne, fuppofe the grace you have^beaaed, when you cometoreceive the Sacrament; yctthtreisa third thing required, a third qualification that muft be found in the heart of him that will be a worthy receiver, and that is, toobferve well whatMftance ugrmne betweene the Lord and him ever fince the time, that he hath in a more ! particulat manner beene reconciled to him. This is another thing than what wee named be-'forc,toconfiderwhat ruft hath growne upon his foule, what foyle his heart hath eontra&ed, by converfing in the world, and by medling with worldly and earthly things; for the foule ga-thers foyle with medling with them,even as the hands doe^now thou muft thioke with thy felfe, when thou coinmeft to the Lords and draweft neere to him in this, or any other duty, thou muft recover that diftance againe,and bring thy heart neerer to the Lord,thou muft draw necrer to hrm,thou muft get thy heittto a more clofe, a more neere,& inward conjandion with hrm-thou muft labour to have that hirdneffethat thou haft contra£ted(as it will bee in a little continuance of time) thou muft labour I fay, to have that tooke away and removed \ to have thy heart foftencd, to have the ruft rubbed off-

thou

$12

llxfecMd Sermon

thou muft labour to have all thefc things done. For thou muft know this,That though there be

I not a particular finnc committed, yet as we fee, the outward man is fubjeft to a wafting,though there be no wounds, though there be no fick-nefle; though a man be in per fed: hcalth,and all is well with him, and be obferveall the rules of dyet,yet(I fay)you fee the outward man isfub-je& to wafting, tofantiing, toweakencffe,and decay ; and therefore there muft be a renewing of dyer, and of ftrength, orelfe it cannot bee able to hold out; So it is with the inward man$ though there bee no particular finnc, though a man did kecpefome good courfeinthc wayes ofgodlineffe, without running out eminently or evidently, yet he isfubje& to a fecret decay, fo that fometitnes hee muft have forae fpeciall meate, fomc fpeciall feaft,which the Lord hath appointed for thatpurpofe,(for he doth nothing in vaine: J And it this Sacrament could be fpa-red,that a man might keepethe ftrength of the inward man without it , the Lord would not have put you to this trouble; but he fceth it ne-ceflary ,and therefore he hath appointed it to be received, and that often, that you might feed upon the body and blood of Chrift, thatyou might eatc his flefh and drink? his blood, and gather new ftrength from it; that when there is a decay of grace in your hcarrs > you maygoe to this Fountaine, and fill the Cifternes againe to recover ftrength. For when a man comes to the

Sa-

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Sacrament as hee ought, hce gathers a new firength, as a man doth from a feaft; his heart is cheered up as it is with Flagons of wine,he is refreflicd,his hunger and thirft is fatisfied; That is,thc defircs of his foule that long after Chrift 3 after rigbteoufnefle, and aflurance,are quickned and refreshed. And this is the third thing.

Fourthly ,befides all this* Firft the ftirring up of the graces, and the a<3ing of the habits • Secondly, making thy peace and reconciliation with God, and recoooving of any particular offence, that is betwixt God and thee 5 Thirdly, this fcouring off the ruft, this remooving the diftance betweene God and thee,the foftning of that hardneflfe which thy heart hath contracted; this recoveringthe ftrength that thou haft wafted ; There is befides all thefe a fourth thing required, which is, that there be an Intent tw^a particularincreafe of thy wi^in taking Chrift., of thydefireto Chrift, and of every grace that knits thee and Chrift together;, For there are certaine cementing graces,certaineglewing gra-ces,chat joyne Chrift and thy foule together >as Faith and Lovefhek arc the two maine graces; there are a great traiae of graces that follow them, but tbefcarethechiefe, and thefe I fay muftbee intended, For what is the end of the Sacrament? Is it not to knit the knot ftronger betweene Chrift and us, to make the union more full and perfe& ? is it not to increafe our -villingneffe to take and receive Chrift i for you I X know j

? '4

Tbefecond Sermon

\ know all the ads of the foule may be intended. Put the cafe there be a refolved ad in the heart I and foule of any man, whereby he faith thus ! with himfelfe: I am refolved to take Chrift,and to ferve and love him for the time of my life, I yet this refolution of his, though it bee perfect I and fincere,may receive intention j when a man ! is willing to doc any thing truly, there may bee degrees added to that will- when there is light m a roome( when thou bringeft in more candles) that light may be increafed: foit may in this, fo may your faith and love y (by faith I meane nothing but the refolution of the heart to take Chrift 5 1 meane not the beleeving part, but the taking part, the aft of the will taking Chrift,or receiving him, which is nothing elfe but the choife of the will that refolves to take him.)Ido but touch this by the way,becaufe it is a point I have handled already at large; the thing I ay me at is thisjl fay the glewing graces are thefe two^ Faith and/#w, wherby you thus take Chrift for your Lord and Saviour. Faith is like the part of the corapafle that goeth about and doth the l%orke-and love is that cementing grace wherby we are more knit unto the Lord^they have both their office and their place^You know love is an

uniting affedion,thcrefore this is the definition ofit Jt is a do fire of union with that it loves. Now when thou comeft to receive the Sacrament, or to pray,or put up any fpecial requeft,when thou I comeft to have to do with God, to make ule of any

f

on the Sacrament.

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any privilcdge thou haft in Chrift.thy chiefebu (iocs is to intend this faith &love,at (uch a time to draw thee neerer, to make the union perfedh

You will fay, how is this increafed and how is it intended?

I anfwer; Two wayes in the Sacrament, one way is the very repetition, the very renewing the covenant, the very doing it over againe, the refolutionof taking him> (for there is a rautuall covenaat 3 you know,bctweene Chrift and us,)it is confirmed to us in the Sacrament, hee con-firmes his,and wee confirffieourSjas the friend-(hip betweene lon&th&n & David was increafed by the renewing of the covenant, er eife why was it repeated ? The very repetition of the acl intends the habit, the habit is increafed by the repetition of the aft, though it were no more 5 fo the renewing of the covenant exerdfeth thy faith, it fets awork thy faith and thy love,whea thou comeft to receive the Sacrament, the very intention is increafed? but this is not all. There is another thing in the Sacrament that much ia^ crcafeth it, and that is a thing I would have you chiefely to take notice of § That is the very S3? cramentit feife,the elements of b;ead and wing delivered to thee, with the very words of the minifter. Take Andeat •*, thk u my kdy.that r$<u broken fir thee % Take and drinhe^ thti UmybUeA^ tbMW4sfbei,(jc. For when thefe words are fpekentous, if wee .didconGder well of them, and thinke thus with our felves^ Thefe words

X % that

Anfw,

2?*

The fecond Sermon

that the Lord himfelfe bath appointed the Mi-niftcr to fpeakc(for therein is the force of them that they are of the Lords owne inftiturion) therefore the ftrcngth of every Sacrament lies in the inftitution^That is a rule in Divinity: the Papiftstherofelves, who have added five other Sacraments, cannot deny,but that every Sacrament muft have an immediate inftitution from Chrift himfelfej even from hisowne mouth,or elfe there is no (trength in it- fo that even as it is with all things that are fymbols of other things, (as take tnarkes in feildsthat ftand for the divi-fionof feverall mens rights* take counters that ftand for Thoufands and Hundreds 5 the very effenee of thefe things ftands in the very inftitution of them-) So in the Sacrament, except thefe words were from the Lords owne mouth that delivered it, this very delivering of the bread and wine, being a figne to you of the for-givenesof your finnes,except the Lord had thus inftituted it,there had beene no force in it. I fay confider,they arewords that the Minifter fpeaks not in an ordinary courfe,but he is appointed by the Lord himfelfe to (peak them; and now whe thefe words make a new impreffion upon thy heart,it addes an intention to thy faith and love. For exaraple,(to make it a little more cleareto you,that you may underftand it diftin&ly.)The Lord hath faid this,he will forgive the finnes of all thofe that come unto him, hee will forgive them that forfakc their finnes, and rake Chrift

Icfus

on the Sacrament.

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Mas, and love and feare him for the time to come. The Lord might have fuffered it to goc thas in generally that hcehath delivered it unto you and no jaore $ But hce thought good to goe j further and fay thus to mankind: Its true,I have faid it,but I will not content ray felfe with that, but willaddccertaine fcales and fymbolls, cer-tainc externall fignes, that thou (halt fee and iooke on« and I fay to thee, this covenant have I made with thee, and when thou fecft the bread and wine delivered by the Minifter, know this, that the thing that thou feeft is a wicnede be-tvveenc thee and me: That as it was faid by La* ban and lacob when they made a covenant, This ftcne be witneffe betweeneusi And God (aid to Noah, when 1 looke upon the rainebowe, itfhallbee a ftgm that I will deftrey the earth no more after this manner ;when the Lord hath faid it and bach appointed this outward Symboll that thine eies looke upon,I remember the covenant ,and this as a figne betweene us, this (hall bind mee to it and him likewife e Now when this is done anew, (it maybe every month) this is a wondrous great mercy this is a marvellous great helpe (if it be rightly underftood)to ftrengthen our faith. Doth it not helpe us, when wee fee the Raine-bowc which the Lord hath appointed to put him in mind of his covenant < I wiH remember my covenant,when I looke on the Bowein the Cloud it (ball con firme me^ and J will not breake mj covenant to deftroy the world with a food -, So this ad-

X 3 mini-

Gen.31.48.

Gen.9,13 #

Tliefecond Sermon

I Cor.

1.24.,

rainiftrationof the Sacrament, when the Lord lookesuponit, hee cannot but remember his promife and his covenant, of pardoning our finnes - And when thou lookeft ©0 it, thou art affuredofit, for hee hath faid it 5 itfnallbeea figneaod a witraefTe betweene us^Now I fay that net* impreffion thatthefe words(thuscontrived j and undcrftood, and delivered by the Minifter) make upon the heart ^intends our faith'and lovcj as indeed it is a great matter to have it fpokea to us by a Minifter of the Gofpell, fent from Chrift, from hisowne mouth y Take andcatejhti is my body that is broken for you* and this is my blood that ro as (bedfor you and far many \ forthe re-mifiion fiffinves. This is the fourth qualification that is required, that our faith and love be in* ! tended, and our union incrcaled • that the will, ] refolution, and purpofe of taking Chriftfor our Lord 3 receive more degrees 5 that fo we may be more faft and firmely united and knit to him 5 which I fay is done partly by the repetition on both fides (for the very repetition doth it;) and partly by a new impreflion that thefe words, (t*kgy c*t* 9 &c) make on the (bale. Now I adde the laft thing which isrequired, (ftill remember j the maine thing wee are upon, that it is not e. j nough for thee to be in Chrift, but if thou wilt bee a worthy receiver, thou muft have thefe foure qualifications in thee, that I have named already, Thou muft reconcile thy felfcanew, thou muft rub ofifche ruft framthy foule which

it

" .

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it hath gatheredithou muft recover the diftance chat isgrowne bctweene God and thee; Thou muft adde an intending aad anincreafe$ Thou muft addc more degrees to thy faith and love, and after all thefe.)

Fifdy, and laftly, this is alfo required (which is much for our benefit and comfort) namely, toputupthyrequeft, when thou comeft neere to the Lord in the Sacrament: Now thou mufi not onely do this,but thou muft alfo make ferae ufe of the covenant, which the Lord hath made j with thee for his part,fo that thou mayeft think this with thy felfe-When I come to receive the Sacrament,1 have but two workes to do,one is to recovenant with the Lord,& to renew my re-pentance,and to fet all eavea; and the other is to remember the Lords covenant.

You will fay, what is the Covenant?

It's a Covenant that confifts of thefe three things or points. lujlificatien, I mRforgive thy finsiSanfttjic4tion y I will makf yen new hearts and neveftiritspvA the third,^tf things areeurs 5 that is, Ihavemadcyouheiresoftheworld, heircs of all things, you have all the promifes belonging to yoUjthat belong to this life, & that which is to c©me 5 this is the Covenant which the Lord hath made. Now thou art bound when thou comeft to receive the Sacrament, not onely to remember this Covenant, Doe this (faith hee) in remembrance ofM>ee y and not barely of me, and jof my being crucified for thee,& of all the love X 4 that

I Cor .3.

Tkefecond Sermon

Eftcr.f,$,

that I have fhewedunto thee, but alfo in re membrance of the Covenanted of thofe gra cious promifes, which are the particulars cf which that Covenant is the fumme: and there-fore, thus a man is to do. What ? hath the Lord vouchfafed mee this favour,that I may come to his Table, I may come and renew the nuptials and my covenant with him? Surely, then I will looke about and confider what I want,what requeft I fhal put up unto hirmfor there is nothing that is wanting, but it is within this Covenant-and tliou art to put up thy requeft in a fpeciall mauer,whatfoever it be,be it concerning things belonging to thy foule, to have aftrongluft mortified s to have thy hard heart foftned, to have fome fin that lies upon thy conscience forgiven ,& to have that forgivencs affured to thee: be it any thing that concernes thy particular e-ftate, if it be to be delivered from a potentene-my,or whatfoevcr it be, put up thy requeft, and that largely ,open thy mouth wide,that is,make thy requeft full,feareit not,Puttheca(e(againe) it be fome what that doth not concerne thee,but that it concerneth the Church abroad, or the Church at home, it is a cafethat much concernes any of thefe in the Church, put it up to him,and put it up with confidence. For this is a marriage day (as it werejit is the time when he reacheth out his fcepter(as you know the things I allude to)and thou maift come to his prefence: You know> when Hefler was admitted to the I pre-

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prefence of the King,chen laid he. What requeft baft thou * when thou art admitted to the familiarity an :i prefence of the Lord,he looks for it, he asks what requeft you have to put *;p ro him? ' and the promifes are large enoughs / will give it^ whutfoever it be, if you aske according u my will^ and therefore, do in this cafe as Mtyfes ufed to do: you fliall find when Moyfes drew neere unto the Lord, when he was admitted into his pre-fence 5 and faw him face to face (for that was the great priviledgeM^/?^had)when there was a-ny fpecial apparition of the Lord to him^Mofs makes this argument: (faith hee) It is a great mercy that thou wouldeft (hew mee this, that j fuch a poore man as I am, (hould have this pri-viledge, and give mee leave to make ufe of it: Lord\ if 2 have found favour in tbyfight^ that is, fince thou haft vouchfafed mee fuch a favour in thy fight, do thus and thus for me: you fee he made this requeft for the whole Church of God andfaved them, orelfe they had beenede-ftroied.Ifthouhaft not any particular argument in this cafe, fay. If I have found favour in thy fight, do this: fo I fay, when thou haft this pro-raife confir med 3 that Chrift hath given himfelfc to thee, and the fy mboll of that proraife is the bread and wine which he hath given to thee,put up thy requeft: O Lord,if thou haft vouchfafed to give mee Chrift, wilt thou not with him give mee all things elfe} Lord, if I have found favour in thy fight, to do fo great a thing for me, deny

mee

Esod,53,13.

Rom.g,$2,

S"

The third Sermon

2King,4.,34..

lam^.If

tam.4,(fo

me not this particular requeft. Thus we oughc co doe, especially when we come to things that are beyond nature: when we come, let us con -fider with our felvcs ; Indeedlhavcanaturall difpofition that carries me flrongly to evill, I fhall never be able to overcome it,there are fuch duties to doe,l fhall never be able toperformc them: In fuch a cafe thou muft dee it the more earneftly,thou muft figh & groane to the Lord. Elifbah when hee comes to d©e a thing fo much above the courfe of nature, as to raifcadead 1 child tolife,hee fighed unto the L©rd,that is,he prayed earneftly. Eliah, when hee would have Raine,he cryed,he tooke much paiaes 3 he pray-ed.So muft thou do in this cafe: and know this for thy comfort, that though thou thinke thou fhalt never be able to doe thefe things, to overcome fuch lufts, fuch hereditary difeafes,yet the Lord is able to helpc thee: though thefe are pad naturall helpe 3 yet they are not paft the helpc of grace-though the fpirit in us luft after envy j yet as the Apollle lames faith, The Scriptures offer moregrace ,that is 5 the Scriptures offer grace and ability to doe more than nature can doe« nature cannot heale a fpirit that lufteth after envy 5 or any other thing; a fpirit that lufts after credit, after money, after the finneof uncleanenefle,or j whatfbevcr is prefented; now the Scriptures of-| fer that grace, that will overcome any of thefe finncs,be they never fo ftrong, or fo old; Chrift healed hereditary difeafes, he healed thofe that

were

ontbeSacratnent.

were borne lame and blind : fo though thou be borne with fuch lufts, thrift is abletoheale thee; you fee a Prophet could heale Naaman of his Leprofie, when there was no other that could docitifo faith Chrift; Come unto me allye^ and I viUhealeyM. So that you fee wee rnuft put up our requefts to God,

Z2SC2Z3ZZB2ZSZS3 EZ2!^B^ The third Sermm.

3H

MatFj,n,28 #

ttttE have already madefame entrance V V upon the words: I told you what the Apoftles fcope is in them, which is,to make knowne to all Chriftians to whom he wrote, a-nother great priviledge, befides that which hec named before* that i$ y Tbat ketbat bath theSon % hatbliffjhis (faith hejis another pri riledgejbat rvbatfoeveryou askcyou (halthave finely remern-ber that you have this ajfurance in himjhat is 3 in ! Chrift Icfus;That point (what it is to be in him, that it maybe the ground of all the benefits and I priviiedgesweeinjoy) we handled thelaftday.; Nawweecoractothepriviledge itfelfe, Ifm\ askeanything according to bis wilt y hee bearetbus. The words are fo plain, I flial not need to fpend any time in opening of them,but deliver you the point that lyes fo evidently before us: which is j this, [That altthe prayers tfthe Saints made upon earthy ate aj?nredly heard in heaven~]w\\dx£owet

we;

Dolt,

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The third Sermon

Coal,

E&MS6\3,

weaske, (faith heej according to his will hce heareth us, oacly the conditions raaft be obfcr-ved, When you heare fuch a generall as this^ic muft be United, there are certaine bounds fet co itjWhich we will name unto you: which are thefe foure conditions. Firft, all the prayers that arc made upon earth (hall be heard in heaven ; if they be the prayers of a righteous man, and are faithfull and fervent. The fir (in muft bzrigbteoM, that muft firft be reracmbred: be-caufc, although the prayer be never fo good,yct except theperfon bee accepted from whom it comes,the Lord regards it not: you know in the old Law, the blood ef y Sw/m ? was reckoned an *-bomimble Sacrifice^ yet if you take the bipod of fheepe, and compare them together, you (hall find no difference 5 It may be the S wines blood is the better : then whats the reafon the Swines blood is not accepted? even becaufe of the fub-je<ft of it, it was the blood of Swine, and therefore you fee it was put downe, that it was an a-bominable Sacrifice. So it is with prayer 5 Take the prayer of a Saint,and the prayer of a wicked man; it may be, if you looke upon the petition, or whatfoever is in the prayer it felfe, you (hall finde forae time the prayers of a godly man more cold, and leffefervent: the pennons are natfo well framed as the wicked mans? yet be* caufe this comes from fuch a perfon, the Lord regards it not;.you know the condition is mentioned lames fift : The fray er of the rtghtew

man

en the Sacrament.

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man avai/ethmucb, if it be fervent* Now as this is required in the perfon, fo there is fomewhat required in the praier alfo,rhat is,chat it be for-! ventand faithfull$that it be fervent,you have it' in the fame place, The prayer of a righteous man availetb much if it befervent^zx. is, it muft be a prayer made from the fence of the mifery that is in us, &from the mercy of God, when a man takes a thing to heart, that heprayes fer, and comes with confidence to bee heard, for that makes him fervent. This the Lord will have, and alfo he will have itfaithfull: lames the firft, when the Apoftle exhorts them to pmcrtfany man wantwisdome((kith hc)let him askeit of God. butthen mark^hc carefully puts in this condition, fee that He pray infa;th,that is,beleeve that it fhal be done unto him:now this faith includes repentance, for no man can beleevethat he frail be heard,exccpt he make his heart perfecft with <£od: If he allow any fin inhimfelfe, hecannot beleeve upon any good ground : therforc when I fay it muft be faithful 5 that alfo is included,we muft regard no wickednes in our hearts fox in fuch a cafe, the Lordheares not % hee he ares notfinners. So that this you muft remember; Firft,the per-fon muft be righteous, and the prayer muft bee fervent and faithfull, Secondly,the other Condition you fhalhcare in the Text, it muft be according to his mli^ you muft not thinke, whatfoever you aske, if you aske it loofely at Gods hands, that it fhal! pre-

fently

lames irf.tf,

lohn 9,31

1 Coni,

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The third Sermon

55-

Matth.20,21

g.Cond.

2;Cor,6,2#

fently begraunted you:Nj(faith he jit muftbeT according to his will, if you asks fire from heaven, that is not according to his will,and therefore you fee, they that askeitjverc denyed it,with this reafon, you know not what you aske. Likewifc tofitdt hisright hand, and at his left in heaven, which was another requeftof the Difciples,he. puts them by with this; Touunderfiand net what you asks °f*be Fathtr,zvid therefore it muft be ac. cording to his will. And that is the fecond.

Thirdly,we nauftaske it in timc % induc feafon-. \ fo the promife is tv\ic,]Cnoc pandit (ballhe opened toyOM; but you know the foo/i/h firgins knockt and it was not opened to the; what was the rea-fon of it * becaufe they askt when the time was paft • for there is a certaine accept Able time when the Lord -will heformd&nd when that oportunity is paft, he is found no more. It is true, that this life is the time of grace, but God in his {ecret counfelihath appointed a certaine time to every naan 5 which is i\\q acceptable time,the day ofgrace^ I therefore he faith unto them, This day if you wid heare: this day if you will come and fecke unto mee, if you will pray unto mee, I will heare you : when it's paft, the Lord fuffers not the dooresto ftandopenalwayes, hisearcsarenot alwayes open: therefore that condition muft be carefully remembered, you muft aske in time; It is a condition that fhould be carefully j thought on by us. For,for the moft part,we fly to prayer as loab did to the Altar, heewcutnot

to

on the Sacrament.

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to it for devotion (for then he would have done it before,) but when heewaa in difirejfe, when hee was in extremity, tbenhee fled to it, and therefore you know what lucceflh hce had by it,it fayed not his life. So we goe not to prayer for devotion, that is, out of love to God 5 to doe him that fervice-, but fforthemoft part) wee do itout of felfelove, when we are in extremity or diftreffe, weepaflethe acceptable times he re-quires^nd we goe to him in a time of our owne: For there is Gods time 3 and there is our owne time 5 Gods time is to come to him when wee may do him fervkc in our youth,in our ftrength in the flower of our graces: Our time is to goe to him when we need him? Will not a friend fay (when we never come to him,but when we have extreameneed of him) why do you come now? you were not wont to vifit me before s this is not out of love tome/ Even the very fame anfwer the Lord givtth^Goe to your idsls (faith he) thofe that you Jerked in thetime ofpeace 3 and fee if they can helpeyou.

The fourth and lad condition is, That wee j referre the timtfhe manner, the meafure of gran* ting our petitions to the Lord. That is, we mu ft not thinke to-be our owne carvers 5 cothinkeif it be not granted in fuch a manner, fuch a meafure, or fuchatieac, prefently the Lord hath reje&ed our petitions-no, he that beleeves makes nob$p : Thatis^he waits upon God 3 he ftayes hi m f e lfeuponGod 3 he is content tohaveitin

that

Mg.r0.r4,,

4 Cond*

zS

The third Sermon

that time, in that manner and mcafure, asbeft pleafeththc Lord s For the truth is, we know not oar felves what is meete for us^we are unto the Lord juft as the Patient is to the Phyfitian. The patient is iatpottimatc with him, for fuch things to refrefli and cafe himjBut the Phyfitian knowes what bcftbeloags tohira,and when to give him fuch things, in what manner, and in what meafure -• SotheLordkaowes feeft what to doe: Many times hee doth the fame things that we defire, though he doe it not in the fame naanner.Evenas the phyfitia hequenchethoften the thirft with Berberries, or with fuch kind of confervesjwhat though it be not with drinke, is it not all one fo the thirft be quenched ? Is it not all one whether a man bee hindred from ftriking me,orif I have a helmet to defend the blow?fometimes the Lord keepes not off thee-I nemy 5 but then he gives us a helmet to keepe offthofebloweSjtobearethofe injuries ande-vills that are done to us: he is a wife phyfitian, he knowes what manner, what meafure,and what time is beft, therefore that muft be referred to him: now thefe conditions being obfer -ved, you muft knowthat this great privilcdge belongs to every Chriftian, That whatfocver prayers he makes on earth, he is fare to bee heard in heaven,it is a wondrous priviledge,that which wee have all caufc to ftand amazed at 3 that the Lord fbould fo farrc regard the fbnnes of n*en,to grant them fuch a Charter as this, no

more

on the Sacrament.

1*9

more but aske and have, and what fo fever you pray for, it fliall be done to you. But a man is ready to fay fecrctly in bis heart when he hcares it, This is too good to be trae, Th3t whatfoever I aske, I (ball have. My BeIoved,I confetfe, ic is a hard thing to belecve it as wee ought to doe: and therefore before foe come to apply this, we will fpend a little time in eadevouring to convince you of the truth of it, that you may not [ doubt of it,that what prayers you make to the Lord hee is ready to faeare them.

Firft, confider that whatfoever prayer you

rnake,he takes notice of it, beobfervs every pe-

titioo,therc is not one petitio that you make to

him at any time, but he lookes upon it, he fees

what the prayer is. And this thing although you

thinkeit common, (and who is there that know

not this?) yet (my beloved) to belceve this,to

thinke that God is prefent where I make my

prayer to him, to thinke he ftands and hcarcs it,

even as I fpeake to a man that ftands and heares

me, and understands what I fay to him j This

is a great helpe to us. That this is true, fee in

4. Eph, 6. Hee is in ali^and through aB, and over all,

That is, the Lord is in every man, hfee pafleth

through every thing, his eyes runne through the

earthed he is over all, looking vihatfecrets are

in mam heart , what thoughts 5 yea he fore hee

thinkes them hekpowesthem^ becaufe hee feeth-

them in their caufes: Hee that is in a man, that

lookes inall the fecret corners of the heart, hee

Y n\uft

2 Chron.15.

9.

Pfal. 44.21.

Pfel. I3 9.*i.

n°

The third Sermon

- \

Quep.

Anfif.

_l

muft needs fee what thoughts he bath, what pe titionshce puttcthup (ecretly, even then when his mouth fpeakes not. And left that (hould not bcenough,faithhee, He is overall, you know one tbac Itands on high, and lookes over all that is below, hee eafily can fee whatfocver is done-So the Lord, he is in all, he is through all, he is over al.But this i$ enough for that-only I would I have you remember, that he takes notice of all, he knowes thy prayers.

Bat you will fay \ I doubt not of that, I make no queftion but he heares me, and unJerftands me well enough:but how Qui I know that he is willing to grant the thing I pray for >

You (ball fee thefe 2 Reafons,in the 7. Mat* where our Saviour urgeth this very point, that we have now in hand, from the j.wrfe downe-wardj Asketfaith he>and yen (hall have-, feekejnd ym.fhallfifid3 knock, and it flail be opened unto job-, here is the promife,F*r(he backs it with thefe 2. Reafons) Everyone that atkethreceiveth j And he tbatfeeketb,findeth ; and to bim thit knockfth^ it (hall be opened unto him : As if he fhould fay; ye have this reafonfor it, why you (hould beleeve itjthat it is no more bur aske and have $ fer(faith he) all that ever asked have obtained; all that I ever have fought,bavc found* all that ever have \ knocked, it hath beeneopened untothcro.That I is,looke through the whole book of God, & fee what prayers ever have beene made to him,and youfhallfinde,thatthcreisneta prayer mentioned

on the Sacrament.

U*

oned in ail the Scriptures, but it hath becne heard. Now when wc have fuch a cloud of wit. nefTes, it is a flrong reafon, when it is (aid to us that there were never any prayed but were heard.

Why, you will fay,There were many prayed that were not heard^Did not David pray for his Childe, and was not heard { Did not Paul pray to be delivered froaa fuch a temptation,and was not keard 1

My Beloved, Its true, they were not heard for the particular, but yet I dare be bold to fay, that David was heard at that time, though (\ fay)n©t in the particular/or though his Childe was taken away, yety©u may fee the Lord gave him a Childe of the fame woman , with much more ad vantage ^he gave him a Childe that was legitimate, which this was not: he gave him a Chi We that exceeded for wifedome, Salomon was the Child that he had:So that the Lord did hcare him,and gave him this anfwer.as if he had faid to \\\m>D*vid\ have heard thee,l know that thou art exceeding importunate^ thou (halt not have this, but thou ftmlthavc another Childe which fliall be better. And fo he faith unto Paul 2 Ctfr.n.Chrift reveals this untohin^?4»/(faith he ) though I grant thee not this particular re-queft, in the manner that thou wouldeft have me, (To take away the prick? $ftbe flefh which thou art troubled with) thou fhalt bee a greater gainer by it,thouhadft better have it than want it^vvhe Y z, Paul

Quefl.

Anfw.

m

The third Sermon

Math*7.9,lo.

I o

P^«/undcrftood that it wasa medicine, and not a poy fon as hce tooke it to be, hec was content and refolved in it 5 And a man refolveth not except he be a gainer. He law that Gods power was mttmfeft in bis weakenefie, and hee faw himfelfe humbled by k$and when he faw that God gained glory and himfelfe humiliation by it^he was content to be deny ed in it; Sol fay ,whofoevcr askech findech,you fhall never finde any example but that whofoever fought to the Lord as he ought, he was certainely heard,orelfe he had fomewhat that was better granted to him indeed of it. And this is the firft reafon that is ufed heere. The fecond reafon is this 5 What man 4-mongym, if bis Son aske bread, wiUgive him a flone \or if be aske affh y wiU give him tferpentHf you then th&t ate evilljkntw ho w to give good things to your childrenJhow much more (hal your heavenly Father give good things to them which askc him ? (faith hee) you bee not able to perfwadeyour fel ves of this truth, becaufe you know not the Father/or he dwells in light inacccflable, you are not acquainted with him, faith our Saviour: I will helpeyou out with an argument that you better underftand^even-upon earth(faith he)take but a father here,a father that is ill(but the Lord is full of goodncs$ fathers have but a drop,but a fparke of mercy in them, whereas the Lord is full of mercy,as the Lord is ful of lighr,hc is the God of all comfort j) Yet, (faith hec) this father (when his fonne comes toaske him bread)

he

on the Sacrament.

333

he is ready to give ic him,he is full of copaflion and ten Jemes coward hira* doeyounotthinke that our heavenly Father i*as true a father as he, chat hee loves you as well as be whofe cornpaf-fion and pitty is much greater? doe you not thinkc hee is ready to heare his Children wheo they call upon him? O this is a ftrong and unan-fwerable Reafon,and this you fee is backed in 1 6 I oh. 1 7. you fee there the love of the Father how it is expreffed to us; I fay not unto you that Itv;/! aske the father ( faith he) the father himfelfe loves yon • Marke, as if he fhould have faid,!et this be one ground to you to think your petitions fhall be granted,and that they are not onely granted for my fake,for (faith hee) the Father hirafelfe loveth you, and hath a great affection to you, that is in naturall parents, there is a natural! af fe&ion to their Children $ So if I were not im-mediatly to prefent your petitions(though that be not excluded) yet (faith hee) the Father hath fuch an affection to you, that he cannot choofe but heare you; t fay not (faith he) that Iwili aske the father for the father himfelfe loves you.So that this is the fecond teafon which this promife is there backed with, the love of the father, That hee cannot find in his heart to deny us, even for that affe&ion that he beareth to us. Wee will adde a third Reafon that wee meet here in the hmcCbajt. 16.7*90,23. in that dayytujhallaske in my name, verity jverily, J fay untoyou^ y ee (halt aske the father in my namc^ and he wiUgive it you*,

Y 5 Is

;- ».

The third Sermon

Ss'fi-

Anfw.

m#

Ic is brought in upoa this occafion, when our Saviour Chrilt was togoefrom his Difciplcs, they ^ere ready to complaine, as wc fee in the vcrfesbeforCjthcy were ready to fay with them-felvts, atas, what (hall wee doc when our Matter (hall be tooke from our head? Our Saviour anfwers thcm 3 you fhall doe well enough, doubt you not,for though I be not with you : yct (faith he)gotothe father in my namc^nd whatioever you aske of him, you flu 11 have it: Sothathcc anfwers that obje&ion, when a man is ready to fay:

Its true, I know that a father is exceeding loving to his Children-* But ic may be,my carriage hath not beenefuch, I am fall of infirmities, I have much in me that may turne the love and affection of my Father from me.

Put the cafe you havc>yet Chrift adds this for your comfort-, If (faith he,) the rather will not doeic for your fake, yet doubt you nor, if you aske in my name,he will doe it •, doe we not fee itufuail among men 3 That one thatisameere (hanger to another, if hee get a letter from a friend, he think.s to prevaile; and he doth fo 3 becaufe though it bee not dene for his fake (it may be hee is a ftranger, one chit deferved nothing at his hand-)yec fuch a friend may deferve much: And when wc goe to God in the name of Chrift j this anfwers all theobjedlions whatfo. ever you can fay againft your k\ ves,it is all fatis-tied io this; I goe in his name, Ian fore he hath

fup-

on the Sacrament.

m

Pfal.65,* f

fupply, I am fure hee is no ftranger, I know hee hath deferved it, &c. Laft of a!!, as he loves us, and becaufe we aske in the name of Chrift, is ready to heare us: we will adde this, that he is ready co heare us for his owne fake, hee is a God hearing prayer, faith the Pfalmiftjbat alflefb might come to him ^ eveaforthiscaufehe heares > that men may be encouraged to come and feeke to him-for if the Lord (hould not heare, then no flefh would come unto him $ that is, men would have no encouragement, no helpe; therefore be faith, t\Q is & God hearing prayer, doubt ye nor, heewilldoe itforthispurpofe, thatheemight have men to worfhip him,that men might come

and feeke unto him. Befides that, hee fhall be glorifiediThoufhalt call upon mein the day of trouble y l will heare thee^ and thou (halt glorifie mee * y now the Lord is defirous of glory-it was the end for which he made the world .But inn ot hearing our prayer, hee lofeth chis glory • by hearing our requetts, the more wee arc heard, the more glory and praife we render unto him. Like wife he doth it for the Spectators fake • Moy/es often prcfenteth that Rcafon, Lord die it, What will the He at be*fay. and left thy name be polluted among them, they will fiy tbou baft brought out a people ^and waft not able to deliver them* So David often, there are many infta-nces in that; I fay ,for the lookers on fake he is ready to doe it. All this is enough to pcrfwade our hearts, that hee is | ready to heare us, that when prayers are made

Y4 to

Pfal,fo;i;,

Exodus. 12.

m

Vfe.

The third Sermon

x<

to hioi on earth, (So the conditions be obfer-ved) they are iurely heard in heaven.

Now to apply this: Fit ft, if the Lord bee fo rejdytoheare, then this fhould teach us to bee more fervent in this duty of prayer than com inonly we are 5 for to what end are fuch promi-fes as this,but to encourage us to do our duties? when wee heare that prayer is offo much efficacy, that it prevailes with the Lord for any thing,(hall we fuffer it to lye by (as it werej and not make ufe of it?If a drug ,or a pretious ba'me were commended to us, and it were told us, that ifwee madeufeofit, itwould healeany wound,it will heale any fickenes, and this and this vertuc it hath: W ill a wife man fuffer it to lye by him,will he not ufe ir 3 and fee what vertuc it hath? And when it iafaid unto us,thar praier is thus prevalent with the Lord, that it isthus po-tent,that it is thus able to prevaile with him for I any thing,fhall wee not make ufe of it,when we are in any diftreffe, when wee need any thing: when we have any difeafe,cither of foule or body to heale? Let us fly e to this refuge that him-felfc hath appointed. If a King of the earth (hould fay to a man, I will be ready to doe thee a good turne, make ufe of me when thou haft occafion « be would be ready enough to do it. Now when the Lord of heaven 1 aich.aske what you will at my hands,and I will doe it, fha ! l wc not feeke to him,and make ufe of fuch a promife as this?Bdoved we are too backward in this 3 we

fhould

on the Sacrament.

117

ihould be more aboundant in this duty than we j arc, we fhould make more account of it. For I what foe ver the cafe be, if you doe but fee ke to t^e Lord, it thou doeft but let downe thy rcfo-lucion with thy feife: WeilJ fee it is a thingCifl looke upon the creature and the meancs) I have little hope of, but the Lord is able to doe it • and j therefore I will goe to him, I will weary him, and I will not give him over, I will not give him nor my feife any reftyiii I have obtained it: I fay it is irapcffiole thou fhonldcft faile in fueh a cafe.Onely remember to be importunate,for an importunate fwiter hee cannot deny. You know the f arable ofthem\uft ludge. You know alfo sparable of the man that is in bedwith his xbildreu^whenthcwiddow was importunatejNhzn ,{he knockt and would give him no reft, he gives her redreffe • the other rifcch and giveth his friend as many loves as he jr//Z,faith the Text^yea though/hewere not his friend^ (for this is the mea -ning of it:) If,faith he, the Lord had not much love to you, if hee had not fuch an affc&ion, if you did not c©me to him in the name of Chrift whom hee loves, in whom he is ready to grant whatfoever you aske, if hee were not a friend to you ; yet for your very importunity, he is ready to do it. As the uojuft Iudge (for that is the fcopeof the parable) hee had no mindeto grant the widdowes requeft, hee bad no Iuftict in him to move him, he had namercy nor com-paflion,yet for very importunity he grauntcd it.

Re-

Luk.I Luk.l

3,2; %>

1*7.

m

*

»»

Tl?e third Sermon

2 King. 4^9. 31

Aft. 19,1$,

Remember and obfervc the condition, for this is commonly a fault among us; when we goe to ( prayer, we thinke that the very putting up of the prayer will doe it. No, there is more required than fo. As it is the error of the Country peoplejwhen they heare fay, that fuch an herbe is good for fuch adifeafe, they are ready to thinke, that(howfoever it be tooke orapplyed) itwillhealethcdifeafe; No, itmuftbeapplyed in fuch a manner, it muft bee ufed in fuch afii-fliion. So it is with prayer, you muft not onely doe the duty ( and therefore when wee exhort you to it, not onely to call upon God, for men are ready enough to doe that, efpeciaily in the timeofdiftrefle,) but with thefe conditions! have named. You know Gchazi when hee had got theftaffe QfE///ifo, hee wentto the Child, but it was not the ftaffe that could raife the child from death to life, there was fomething more required. So in prayer, it is not meere prayer that will doe it, there is fomething elfe, there muft be other conditions that muft bee obfer-ved. For wee are wont to doe with it, as thofe Conjurers were wont to doe with the name of Iefus -they thought if they ufed the name of Ic-fus, it was enough: but yee know what anfwer the Spirit gives them, Iefm rre kmrv^and Paul we knpW) but vebotreyee > So I fay, we are wont to doe in this cafe, we thinke it is enough to make ourrequeft,andthatisall. N0, there is fomc-what more required, you muft make your re-

queft

on the Sacrament.

119

quett in iucii a manner as ye ought.Then 1 adde I this further,that when thou m-keft them in fuch I a manner, yet thou muft not thinke to be heard foi thy praiers fake:that isanothcr thing we are apt to faile in. When wee have made fervent prayers, and havebeene importunate with the Lord, wee thinke now furely we (hall not faile. No, you muft know this, the promife is not made to the prayer, but to the perfon praying. You fhallnot finde throughout the whole fcrip* ture, that any promife is made thus, becaufe wee pray fervently wee fhall be heard: but it is made to the perfon prayiog, the prayer is but the inftrument, but the meanes by which the bkffing is conveyed to us, is a meanes without j which the Lord will not doc it, for the promife! is made to the party, A cold prayer (fo there be' nonegk&inir, fo a man feeke the Lord, and] pray as well as hee can,) it will prevaile fome - j times as well as a fervent prayers Who indites the petition, who makes the prayer fervent ? Sureiy not thy felfe, but the Holy Ghofti he wakes requeBwHs, fometimes hec makes thee more fervent, hee cnlargeth the heart more: fometimes againe the heart isrgoreftraitned in the performance of this duty ? but both may come from the fame Spirit. Not but that wee have caufeofmuch comfort, when wee arc able to pray fervently, for this is a ground of our comfort., that when we pray fervently, it is an argu-menttbat the Holy Ghofi dwels in our hearts^and!

that!

Rom.g,*6» 17*

?4°

Tlx third Sermon

ObitS.

Anfxo

Iam.j.17.

that our prayers are di elated by him; it is an ar-guracnt,that oar prayers come from a holy fire ( within. And therefore fervent prayer may give ' us hope of being heard,but yet it is not meecely the prayer, but becaufc it is an evidence that it comes from a right princip!e,that it comes from the regenerate part,and is made by theafliftance of the Holy Ghojl it is not the very fervency that prevailcs. And therefore when you hearc this, that the Lord is ready to hcarc,I (ay make thatufeofit, bee fervent is this duty, remember the conditions r and yet withall know, that you are not heard for the very prayers fake, but for lefus Chrift bis fake.Hc makes every praier acceptable, hee mingles ihem with his fvveete ' odours.

And if you obj eft, O but lama man full of infirmities.

You know how it is anfwered in the Fift of lames, (faith be) Elub when hee was heard, he \ was a man % and a man fub\eolt$ pafltons^ &c to the like pa/pins that wee are : As it he fhould fay,do notthinke that Etiah was thereforekeard, be-caufe hee was an extraordinary Prophet, for it was becaufe the Lord had made a promife to him, and hee comes and urges that promife to the Lord, and therefore the Lord heard him. So /'faith hee^ fhould every one of you, if you have the promife, you may goe aud urge it, as wclas Eliah did:though you befubjed: to many infirmities 3 E/iM£ was even fo. You know there

are

on the Sacrament,

&i

are infirmities and paflions expreffed in the Scriptures that he was fubject to. And this is the firft ufe we are to make of it, to be frequent and fervent in this duty, fince wee have fuch a promife.

Secondly, if wee have fucb a promife,, then wee fhould learne hence (when we have put up i our prayers at any time) to make more account j of thera than we doe ? for the truth is, that we pray for the moft part for fafhion fake, many a man faith thus with himfelfe : I will leeke the Lord, if it doe menogood, it will doe no hurt; but if wee made that account of our prayers as we (hould,we would perfor me this duty in another manners but we doe not make that account ©f them as wee ought. Wee thioke not with our felves that the prayers that wee make are I furcly heard:ther be many evidences of it^wbat is the reafon, that whea wee feeke thr Lord,we doe it fo remifly that wee have fcarce leafure to make an end of our prayers: we are fo ready to haften and goe about other bufineffe, wee are ready to turne every (tone, to ufe all raeanes to feekc the creatures with all diligence: but v\ ho prayes to the Lord as he ought, to w orke his heart to fuch afervent performanceof that duty as hee fhould ? men have fcarcdy leaflire, for it is ufuall with them when they have buftnetfeto doe, andenterprifestobringtopaffe, they are exceeding diligent to ufe all meanest and yet are 'remiffe in thechicfe:what is the reafon els,that

we

m

The third Sermon

wee fee thedooresof Princes and great menfo full of fuiters, though there bee porters fet on purpefe to drive them away ^ but the gates of j heaven are fo empty ? It is indeed becaufe wee doe not beleeve eur prayers are heard, wee do but make our prayers for f afhion. What is the reafon like wife, that we ufe prayer in the time ofdiftre(Te(ifitwillbcan cffc£uall meanest© helpc us 3 when all other mcanes failej why ufe wc it not before ? But that is a nargument that wee truft not to it,feeingweufc it, onely in the timcofcxtremity:forifitbenoteffe<Stuall,why do we ufe it then? If it be effe&uall, why do not wee ufe it till that accident? Therefore this ufe wee rauft further make,when wee heare that the Lord hearcs our prayers, to make more account of them than wee do, to thinkc that our prayers when they are put up to the L©rd fhal be heard. Say thus with thy fdfe,Well, now I have prayed, and I cxpetf that the thing fhould be granted that I have prayer for, when I feeke to the Lord. It's truej I deny not but wse mud ufe the meancs too, wee muft lay the hands upon the ploughed yet pray; both ought to be done 3 as fometimes we ufe two friends 3 but we truft one; wee ufe two Phy (ltians, bat we put confidence in one of them : In like manner wee muft both pray and ufe the meanes, but foas wee put our chtefe truft in prayer, it is not meanes that will 'doeir. But the truth is, wee doe the quite con-■ trary : It may be, we pray and ufe the meanes,

but

on the Sacrament,

m

but weetruftthemeancs, and not the prayer:

that is a common and a great fault among us, it

is a peece of Atheifme, for men to thinkethe

J Lord regards their prayers, no more than hec

| regards the bleating of fheepe or the lowing

of oxen, to thinke he heeds them Hot, And its a

great part of faith to thinke that the Lord har-

kens to them and regards thew,as ccrtainely he

doth.

But ycu will fay, I have prayed, and am not heard, and have fought to the Lord, and have found no anfwer.

Well 3 it may be thou haft not for theprcfent, but haft thou flayed the Lords leafure?(for that is t© be confidered in this cafe,) fometimes the J Lord comes quickly, he gives a quick anfwer to our requeftsjfomtimeshe ftaies longer: But this is our cornfortjthat when the returne is longer, the gaine is the greater: is we fee in trad#s,f©me trades have their returne very quicke, it may be the tradefmens money is returned every weeke 3 but then their gaineisfo much the lighter; but when their returne is flower, as is your great merchants,whenit ftayes three or foureyeares, wee fee the fliips come home laden, bringing fo much the more: So (for the raoft pare) when our prayers do ftay long, they returne with the greater bleffings, they returne leaden with rich comodities.Let this be an encouragement to us Though I ftay,the Lord will grant it^and thinke not with thy fclfe, I made fuch a prayer long

agoe,

ObjeH.

Anfvtt

The third Sermon

Vfii

\ agoc,l found no fruit of it*, for be fure^the Lord remembreth thy prayer, though thou haft for-I gotten it, the prayers that thou madefta goodj I many yeares agoe, may doc thee good many! 1 yeares hence. May not a man pray to have his j I Child fan&ified, to have himbroughtto better j order? It may behee lives many yeares, and j fees no fuch thing, yet in the end, the prayer may beeffe&ualh So like wife it may te in many cafes,y gu fee there are manyexamplcs for it: AbrxkAm praycd,he flayed long; but you fee it was a great blcffing that he had,whcn he prayed for a Sonne, you know what a Sonne hee was, he was a Sonne ofthepromife,in whom all the nations ©f the earth were bleffed. So David when the Lord promifedhimakingdome,hee ftaied long for it: Many fuch examples there are. Therefore comfort thy felfe with this; though I ftay long, this is my hope,this is my encourage-ment,that fuftaines me, If I feeke the Lord,and wake upon him, Hee will come with a great bleflingjthe gaine iliall bee heavier and greater, though the returne be not To quickcand fudden. Laft of all, when you heare fuch a promife as this, That whatfoever you asfce you (hall bee heard in it; you fhall hence learae, tofpend fome time in the meditation of this great privi. l*dge that the Saints have, and none but they. This I propound to every mans-confideration. that thoferhat arc not Chriftians, thatfs, thofe that are not regenerate, may know what they

lofe

j

on the Sacrament

lofebyit; and thofe that are, may underAand the happiaes of their condition, that they may learne to magnify it, and toblefle themfelves in that condition, that they have fuch a great privilege as this: It is no more but aske and have, therefore that which in the third place I exhort you to, is this, namely to fpend time in the me* ditation of it, to confider what a great advantage it is; David cannot fatisfie himlelfe enough in it:In 18.and 11 $ t pfalmes^Lord Hove thee deare-lyi hee cannot pray fe enough,and why? ifought to thee in dtjirefiej& thou hear deft me-J called upon thee, and thou incline dft thine eare to mypraier. I fay,confider this mercy as you ought to doe, it is part of the thankes we owe to the Lord for fo an exceeding priviledge, That whatfoever our cafe bee, it is no more } but put up our requefts, and wee (hall bee heard. When there was a fpeech among fome holy men ( as you know that man that was named in the ftory;) what was the beft trade, heanfwered,Beggerie;Itis the hardeft, and it is the richeft trade. Now he underftands ic not, of common beggery ( for this is the pooreft and eafieft trade, that condition he puts in) but ( faith heej I underftaad it of a prayer td^God, that kind of beggery I meane; which as it is the hardeft, nothing more hard than to pray to God as wee ought, fo withall there is thiscomfort in it, it is the richeft trade of all others^ there is no way to inrich our lei ves fo much, with all the promifes thatbelongei-

Z< cher

The third Sermon

\thcr to this life, or to that which is to come: Even as you fee among men,a Courtier 3 a Favorite in the Court,gets more by one fuite 3 (it may be,)than a Tradcfman 3 or Merchant,or husband man gets with twenty yeares labour, though he takes much paines; for one requeft may bring mareprofit,may make a Courtier richer than fo many yeares labour and paines: S* in like cafe a faithf ull prayer^put up to God,may more prevail with him, wee may obtaine more at his hands by it,thanby many yeares labourer ufing manymeanesj and therefore it is a rich trade, and great priviledge, a priviledge that we can-not thinke enough of, that wee cannot eftccme enough. You have heard of a nobleman in this Kingdome, that had a Ring given him by the Quewe^ with this promife : that if he fent that Ring to her,at any time when he was indiftres, (he would remember him and deliver him$ This wasa great privi/edge from a Prince, and yet you fee, what thar was fubjed unto • he might beinfuch adiftreffe, when neither King not Queene could be able to helpe him ^ or though they were able, (as fhee was in that cafe) yet it might be fent, & not de!ivered:Now thea con-iider what the Lord doth ts us. Hc£&ath given us this priviledge, he hath given us prayer, as it were this Ring, he hath given us that to ufe,and tells us whatfoever our cafe is, whatfoever wee are,whatfoever we ftand inneedof,whatfoever diftreffe wee are in, doe but fend this up to me,

(faith

on the Sacrament.

(faith heejdo but deliver that meflage up to me of prayer, and I will beefure to relieve you. Now certainely what cafe focyer wee are in, whei we fend up this, it is fure to be conveyed, j wherfoever we are; Againe, whatfoc ver our cafe is,we fend it to one that is ableto helpe us, which a Prince many times is notable todoe.This benefit we have by prayer: That whatfoevcr w e aske ac the Lordthands,wee (hall have it. Now confider this great advantage which you have 5 Itisexpreffed^^. in tbefe words. Be in nothing urefutt '(faith the Apoftle:) And that you may fee wee have ground for this generality, In mtbing bet carefully but tn all things make your re-quefis kpowmunt* Ged.Thdx. is,vvhatfoever your cafe bee, I make no exception at all, but whatsoever you ftand inneede of, whether it con-cernesyour foules or your bodies,your name or your eftate 5 yet bcin nothing carefull. This is a great matter: There is none amongft you that neares me new, but focnetime or other hee is carefull of fomething or other, for which he is folicitous:Now when a man hears fuch a voyce from heaven, that the Lord himfelfc faith to us, Bee carefulljpr nothing, doe no more but make your requJjPknownc, it is well enough, I will fiirely hearc in heaven,and grant it 5 It is a great comfort. Beloved, comfort your felves with j ; £e words, and.thinke this with your felves, the this isthat, Charter, & great Grant that the

** r d b at ^ g^ feD y ou 3 aQt * co none fr uc y° u > c ^ at

T r\r Z ^ what

The third Sermon

Quejt.

Anfxt*

\ what prayers you make to him, hee hearetb I you.

But it will be obje&ed , why is this faid fo generally ? That wee rauft in nothing be carciull. but inall things make our rcqueft knowns? For then ifa man were buta poore man, it isbut go. ingto the Lord,and asking riches, and hee (ball ^ have chem; Ifa nun were ficke of an incurab lc difeafe, it were no more but going to the Lord, and hee fliould be furc to be recovered jlf a man hath an enterprife to bring to paffc,it is no more but goe to him,and it (ball be done: what is the reafon then, that godly and holy men have not thefe things granted to them ?

To this I anfwer,you rauft underftand it with this condition, even as it is with a Father(I w ill prove it tayou by that,) fuppofc he fliould (ay to his fonne, I will deny thee nothing, whatfee-ver I have, I will deny thee nothing buttbou (halt have part in it- Though he fay no more, yet we underftand it with thefe conditions.

Firft,tbat if his Childe fhal aske him for that, that is not good for him, or if the child fliould refufe to have that done, or pray his Father and fay, I befeech you doe it not, wheathe Father knowes it is good: here the Father 5s not bound hee thiakes ras for example, ifa Father fees his childe ncedes Phyfick,it may be > thechild finds it bitter, and therefore is exceeding loath to take it,it makes him (icke,and is irkefome unto him, fo that hee earneftly defires his Father that hee may

on the Sacrament.

U9

may be excufed 5 tbat he might be freed from it-la this Cafe, the father will not hcare him, for I heeknowes the Child is but miftaken. On the other fide $ if the Child aske fomething that is very hurtfull, if heaske for wine in a feaver,the Father denyes it him ; No, (faith hee ) you are miftaken, I know your defire isthat you might have health and recover, and this I know will hurt you,though you know it not. This the Father underftaads, and therefore he putsin that condition. So when the Lord faith, in nothing be €tref*U t but in aR things make jour rtquefts kntwne: If you miftake the matter at any time, and your prayer fhall not bee the d ictate of the Spirit, f fotbat yee alway make rcqueft according to his will) but the dilate of your owne hearts, and (hall bee the cxpr effion of your na-turall Spirit, and not the Lords Spirit: In this cafe there is no promife of being heard, and yet the Lord makes his Word good, Be in nothing carefull 5 but in all things make your requefts knowne.

Secondly ,a Father when he faith tohisChild, I will deny you nothing, but you fhall have part in all that I have, yet the Child may carry himiclfe fo, that the Father, upon fuch an occasion may deny him, and bee ready to fay unto hiaa; Well, if you had followed your Booke, if you bad not runne into fuch difordcrs, if you had not bin negligent to doe what I gave you in charge, I would have done it: In this cafe, the Z 3 Father

?5«

T);e third Sermon

3i

2 Sam.i2.I4.

I Father withholds the blefling that bee will be-flow upon his Child-,not becaufc he is unwilling • to beftow it, but becanfc he would thus nurture / his Child, heufeth itasameanes to bring him Numb.20.21. J to order; So the Lord faith to Moyfes, Thatbe-1.106.32, C aufehehadfpokeaHnadvifedly,bccaufehchad not honoured him before the people, at thofe waters, the waters of fir tfi, therefore the Lord tels him by the Prophet,^ fbo*Umtg*eint$tbe good (and-. And fo he tels Davtd, that becaufe be had finned dg&irifl btm y bee would not give bim the life of the Childx So the Lord faith to us fomc-tiroes -j I will not grant you thisrequeft* for though I bee willing to grant it, yet this is one part of the difciplinc and nurture that I I ufe t€> my Children, That fuch a particular ret] ueft, I will deny you for fuch an offeface^as *f^/>/*** of Idols, foe , Belovedlhisis not a general deny-all^ this is not for our difadvantage,bnt if is a helpctous , it makes us better, that femetime we fhonld be dehyed : knowing hereby that it is denied to usfor ourfinne,that we may learne to come to the Lord,and renew onr repentance, and to take that away,that we may come to pre-vaile in our prayers with him.

Thirdly, when a Father is willing I© grant it, yet hec will thus fay to his Child, Though I be willing to doe what you aske at my hands, -jrec I wjll not have you aske itrudely,* 1 will have you-a*ke it in a good manner, and a< good Fa« fhk>n # (For when wee come tocall upon God,

and

•

on the Sacrament.

?5*

& come in an unrcverent manner, in fuch a ea(e the Lord heares not.) Oragaine, hee will fay to bis child; 1 am ready to heare you, but you muft not aske in a negligent manner, as if you cared not whether you had kor no: So the Lord faith to us,I wil have youtopray fervently,you fhall aske it, as that which you prize. Againc he will fay to his child: I am willing to befto w this upon you, but I do not give you this mony s to fpenditamiffe, to play it away, to fpcnd it in trifles,and geugawes,that will do you no good: So faith the Lord, I am willing to give you riches, but mt u be flow upon ymrlufts. Thus fpeakes the father to his child, when hee comes to aske t heetcls him hee muft come in fuch a manner as becomes a child, hee muft fpeake to him as joa Father, he muft fpaake with confidence to receive it: So alftfche Lord tels us, wee muft come wfaitbfio that(in a word)this is to be remembred ♦ That though the Lord promife, that hee will give whatfoeverweaske,and bids *us> In nothing be careful), but make owrre-quefts knowne; yet notwithftanding this, hee would have us to underftand that our requefts be made in fuch a manner as they ought to bee. Xaft of all jit may be the Father is willing to doc it, but hee makes a little paufe, hee will not gi ve it prcfently, and fuddenly to his child, though he purpofe to beftow it upon him, that he may coirie by it with difficulty; So the Lord ufeth to with-hold his blelfings many times, that his

child

lam. 4.5

lam x,6\

i

*5*

77;e third Sermon

\ childe might be exercifed in prayer, and feckc 1 him the more, and likewife that he might come I, the hardlier by the blefling, that fo hee might i learne to prize it more, or elfe hee will be ready to doc as young heirs: As it is with fome when they never know the getting of it, they fpend it eafily • but he that hath knowne what it is, takes more care tobiscftate,helookps more diligently to it: So k would bee with us in any blefling, , if wee had it with fuch facility as we would, we [ would not make much account of it • but when | itcomes with fome hardneflfc, with fome diffi-! culty , it teacheth us to (et a higher price on it, j and fo it makes us more tbankefull, it teacheth f us to give more praife and glory to the Lord. j There are many that have had a fickncflclong, \ and have obtained health with mtich prayer 3 and much contention, and therefore they learne to prize it more, than another that obtaines it eafily. And thus it is in every like cafc. So when you heare this great priviledge : that it is no more^bar, aske and have: znd>6e in nothing care • full^ but in every thing make your requefts knowne: yet (I fay) thefe conditions muft needs be infer-ted,the(e are fuch as muft be included.But thefe confidered,remember this privi-lcdge,rejoyce in ir,let the Lord have the praife of it 3 that Whatsoever we aske according to his mll y he heareth us. FINIS.

,

SI?CS OVB%TH%OWi

GODLY°ANDLEAR-;

NED TREATISE

OF

Mortification,

Wherein is excellently bandied 5

Firft,the generall Dodtrinc of M p RT g-fic atio n :

tfornication-

Vncleanmes.

Evill CONCVPIS GENCE^

ind tkenpdrtlcvUrly, hm to Mortife

Inordinate Affection.

AndCOYETOVSNES.

11 being the fub/lance of fevcrall Sermons upon*

Co LOS. III. V.

Morttfie therefore your Member*,&*.

Delivered by that late faithful Preacher, 1 .

and worthy Inftrument of Gods glory, 10 HN PRESTON,

Br.in Divinity ,Chaplaine inordinary to his Maiefty,Maftex

of EmanuelCoWzd^z \r\C*mbridge, and fometirnes Preacher of Lincobts-Inne. «

The fecottd Edition, corrected and enlarged.

LONDON; Printed by /. Beak, for Andrew Crockett the Blackc BiAr* in Pauls Charc^ard* 163 $ 4

•AVV)/!."- *"*/*

ci l ;

■ ; ■'•;^...

■

; .1 Jj»

tUzi

1 he Contents;

God, ccafe to bcblefangs. iVe receive the creatures as blessings:

I .When rve at fend on Godfortbedifpofingjontinuing,

and w ant of them. 2. When rve thinkc the [am things may bee without comfortunto u*. p. 231 3. Whemvethmkewe may have comfort without them. 2. They apprehendprefent comfort from the bounding of

tlw», '■'■ ^***>'~~^~ V' 2 3 1 7 '3i

We may na judge of outward things by fenfe and feelings but by faith and a rectifiedreafon. To helpeour-judgement therein 5 Confider, j. They are but vanity of vanities. p. 2 34

2. Wh*t other men/hat have bin affiidted^thinknf"them.

3. What purfelves mil judge of them at the day of death.

4. WhaiyoftjhaU finde them for the time to come.

CA refrefyingofthe heart by the Senfe of comfort double^j Creature : proceeding frm j An apprehenftm of Gods favour C in thofe blef sings. Joy in the creature may be.a 2. Jlemi/ft joy > ax rfrve joyed not. P* 2 3J

2. Loofe^thatmaybccaftoff.

3. Dependant joy, eying thefountains. P-2J6 3 They reafonfdfely.

fflchercme^t^ayes by labour\ner comfort by riches^ for

1. Godtnaktih a difproportioH betwixt the man and the blef sing. P 2 37

2 . God hinders the effeBsjhougkthe tanfes concurre.

3. GoddenicthfucceffetQtheeaufes. P'-j8 _ They fee thefe things prefeni andctrfaiw, other things

dmbtfnH andmemine*

EartbL

The Contents.

Zarl&lythings fubjeclto change hit ffirHuall things tin-

changeable. Signes to'inow whether our love to the creature he right or ' m: Confider, *

1. Whether our affettion to the creature drawes our

hearts from God. p. 2 4 o

2. Whenearthly and Jpirttuall things come in cowfetiti-onjvhich we make choyce of.

3. What our obedience is to God.

4. What things troubleusmoji. p. 241 Our affeclion to riches faidto he inordinate, p.242. when

wefeeke them •

1. By meafure more then wejhould.

2. By rneanes that we (hoMtiot. p. 245

3. For wrong ends. P-M4

4. In a wrong manner 5 which confifls in thefe parties Urs: when wefeeke them,

1 Out of love to them J

2 Totrufttotbem.

3 To be puffed vp by them. P^45

4 To glory in them.

5 With too muchhafie andeagernejfe.

Jn the defirc of riches there is a double content. p. 246

1. Acontentedneffcjvith a dependance on Gods will.

2. A cmtentedneffe with afubmifsion t* Gods mil. ffowfarre a man may defire wealth. p-247 si-threefold necefsity of the creatures.

1* of expedience.

2. Of condition andplace. M p.242

3. ofrejrejhment.

A defire of riches for Juperjkiiy and emffh fwfaH f h ,'fi? thefe reafim:

t z i.-Manr

The Contents.

1. Mans lifefiands not in Abundance ofexcefe.

2. It proeeedsfrom an evil/root. m p. 2 9 3

3. It may not be prated fir.

4. // is da»gerous^firit chubs the Word. p. 2 5o

5. Wehaveanexprejfecommandementagamfiit.

The end of a mans calling is not togather riches, httttofervt God. P'2Ji

Jltffcr, the wages ^ not end of our calling. Rules to direcl our care in getting wealth. p. 2 J $

1. Nogoinginto other mens callings.

2. Theendmufi not he riches Jbut Gods glory.

3. The care mujl not be inordinate.

Signes of inordinate care, are .1. Trouble in the acquiring. p. 254.

2. Feare of not attaining.

3. Griefe in being prevented.

A man k the covetous rvhe hejirives not againfiCovetoufnes CovetoufneffefltirituaH adultery $. 255. aggravated in that

1. It makes minrvicked.

2. It does leaf good.

3. &f £tf #r butfalfe treafure.

4. They are notour owne. m 'Attributesgiven to riches, are

1. They aremany things.

2. They are unneceffary. .

3. They rviUbetdkenfrom us.

4. They are not thehef.

Ufe 1. 7* f*vSw/ *w» tomortife this earthly member Co] vetoufnejfe^.2%6. Meanesthcreto^are,

1. Prayer to God.

2. Humility for Jinne.

The Contents.

Firftjn the Treatifeof Mortification.

DOCTRINE I.

T He height of glory which we expect by Chrifl, Jhould caufe every man to morttfieftnne. page $

DOCT. IL

The frame of our hearts oughtto fuit with thofe conditions tha t we receive by oar union with Chrifi. p. 4.

Explication. Mortification is a turning*f the heart from firme to grace.

ibid.

Mortification called a turning of the heart, becaufe the

hem by nature is backeward and averfe from God.

P-5

Sinne feemnglymortified $

1 . When the occafion is removed, p. 7

2 . When it is not violent and raging^ hut quiet, ibid.

3. When it is butremved from one finneto another,

ibid#

4. When the Conference is affrighted with the \udge-

A l " wents

The Contents.

menisofGod. p. 8

5. When thefirength of nature isjpent. ibid.

6. Being refkr awed from finne by good education, p.^

USE I.

T* examine by thsfe rules fimes Mortification. - ibid. -Mortified lujls knowne,

1. By adeepehumiliationofthe^foule, p.io

2. By the generality of it, ibid.

3. By the meafurerfgrace, anfwering themeafure of

corruption, p. 11

4. By the continuance of them, p. 12 Motives to Mortification:

1. 7fer* */ nofleafnre infinite, p. It 3 Pleafure in finneis no truefolid pleafure,but afickpleafure,

2. The fatisfyihgoflufiis an endlefemrkc, ibid.

3. The great danger of firms. p. 15

4. The deceit offinne. p. id Sinne deceives foure wayes:

1. Byblindingtheunderfianding. ibid.

2. By making large promtfes. p. 17

3. Zty promifmg departure at our pleafure. ibid.

4. Bymakmgafhewofjriendfhip. ibid. 5; ThercbetliMitoccafionsinusagainftGod, p. 18 6. Theflavery it brings Hi unto Satan, ibid.

USE II.

To'wfiruBus thatineveryregeneratemmthere is a free-mil to doe good, p. 19

The power ofa Regenerate man confifts

1. In performing any duty Godcommands^ according to

the

TheConteatsi

the proportion of grace he hath received, p. 2®

2. lnrefijlingany temptation accordingtothe fame mea-

Cureof* grace', p. 21

OBJECT.

In the Regenerate, the flefh lufteth again ft thefbirit,&e.

ibid.

ANSW.

Corruption reignes not, though it may take pojfef'ion in the

heart of a Regenerate man; it exceeds not the meafure

of grace, ibid.

USE. III.

To exhort us to abjlainefiom theftnne of the heart } afwellas

ftnneinthe outward attions. p. 22

OBJECT.

Men fballbe judged by their workes, not by the thoughts of their hearts, ibid.

A.NSW.

God will judge the thoughts of the heart, as the can fe 5 the aftions, or rvorkes\/ts the cffctts. •; p. 25

USE IV. To teach us that no man is fo holy, bra he needs mortification, ibid. The meanes how to come by Mortification,are I. Ontward.

1. Moderationinlawfullthing, p. 2 8 The danger of exccjfe in lawfuU things, ibid.

2. Fowes and From?fes. p. 29 The Uwfulnejfeof Fowes, and how they are to be e~ jleemedof ibid,

3. The avoiding <f all occaftonsufwne p. 30

The Contents; OBJECT.

Profejfors beingfiring in faith, need not avoyd oecafms of fume. p. 31

ANSW.

Opinion of' firengtb in faith is a weakne/Je in wen, for the

mot efeare, the morefirength ; befides fiabituatt grace is

but a creatnre^and therefore not to be relyedon. ibid.

4, 7he lawfuU exerctfe of Fajiing and Prayer.

ibid, . II. Inward.

1. To get a willing heart: P« 2 4

- 2. To takepaines about it. P*^5

Tm errors about Mortification :

1. That a/lfinnes have a like proportion of labour to mor-tifie them t J). 26

2. That wort if cation is not a eontinued worke. p. 2 7 7he jruitlejfepaines ofPapifis in affiitling their bodies,&c.

ibid, j. The (if iftame of the Spirit. p. 32

Me*nes to ebtaine the Spirit y are

1. 7o know the Spirit. p. 3 5

2. Not to refifl ? grieve^or quench him. ibid.

Crefifi, ^ What it is to <igrievej> the Spirit. p. 3 <f, 3 5

tLquendj 5. To ufeprayer. p. 35:

4. Towalke in the Spirit. P-3^

5. To get a lively faith* p. 37 Jnfhfying faith onely punfeth the heart. p.38 The holy Ghofi not effent"tally but by a divine power

dwelleth in the heart. rbid^

That Mortific4tion goeth before l u ftfyingTmth^

m

The Contents.

*n error. V* 39

6. Togetffkituallioy. ibid,

7. Togetanhumbleneffeofminde. p. 4.1

DOCT. III.

'That all earthly memhers are to be mortified. p. 42

Members are finfull^ exorbitM affections of thefoule p for thefereafons: becaufe

1. They fill up the heart, ibid 3j They proceedfromthe unregemrate part, p. 44

3. They are weapons of unnghteoufneffe. ibid.

4. They are deare unto the hearty as any member to the body. ibid.

Inordinate lit (I meant by earthly members. p. 45

H^tf tf /> to be earthly minded. ibid.

Bythepowerof"nature a man may conceive of ffiritu.xll

tf/ings,and yet be earthly minded: , I. Notjpiritually. Ibid.

2. Notfirom an heart illightned by the Spirit. p.46

3. By the knowledge of his underfiandmg. ibid. A man may come to know fpirituall things, and not be re -

nerved.

1. Byfeeingavertueinhavenly things excelling all other things. ibid,

2. By being of 'a nobleJpirif. ibid.

3. By feeing holineffeinthechildren of God. p. 47 -4. By feeingthe attributes of God. ibid.

5. Byfedmgthefweetneffeofthepromifes. ibid*

6. £j beleeving the refurr edition to life.. ibid, J^ order of the faculties oft he fo-ile. P.4S Whether Nature can attawemto true knowledge. , ibid. A naturall man may knowffnritualI things ^ in their fub-

ffance, not 46 a rule of his life. p. 49

The Contents.

Heavenly mmdedneffe is the rvorke of a new lift in a man\

ibid. Heavenly mmdedneffe admits increase in knowledge^

The Vnderfanding the feat of heavenly mindedneffe y

An enlighined Vnderfianding communicates itsfelfe to the rejl of the faculties, i. By taking away the lets unto goody P*54

2. By witb-ftandtngthemotions of inordinate paffions,

ibid.

3. By laying open thevileneffe of inordinate affetfions y

ibid.

4. By ruling and guiding them y p. 5 y

USE I. To reprove fuch as favour earthly mindedneffe y or inordinate affections, ibid. Reafons againjl earthly mindedntffe, art L Inrefpetftofmen:

1. it takes away the excellencie of the crtaturt, p. J 6

2 . It wounds thefoule y p. j 7

II. Inrefpe<2ofGod:

Itfets up Jptntuallidolatry in the heart, p*5§

III. Inrefpc&ofProfeffors:

it is unbefeeming them, and makes them like Swine,

P- 59 Great difference betweene the bttckfftding of the Saints,and ofthewicked. p. 60

. Back-Jliding in the Saints is caufed y

1. By hollow Martednefft^

2. By eviU example of men.

The Contents.

Athrtefoldcaveat to the Saints, p, 6z

Divers ob\ettwns of earthly mi#dedne(fe anfmred:

OBJECT, i. Earthly things are prefect.

ANSW. Heavenly things prefent, asjoyinthe holy Ghoft y &c. are to. be preferred before earthly things. p. 63

Difference bettveene nature audfenfe, p. 6a

OB3ECT.2. Earthly things are fenfiblyfelt. ANSW. Men are deceived ; for the greater tht faculty 5 the gruter thefenfe. p. 65

Athreefold difference betwecnetbe fuperiour and inferior fatuities. ibid.

OBJECT. 3. Earthly things make u* to ben>eitthought of.

ANSW. "■ A good opinion muff not beregardedin anything that Jhall occafionfwne. p. 66

A remedy again ft opinion, is a fomd knowledge in the word of God. p. 6j

OBJECT.4. Earthly things fecme of great worth untow.

ANSW. They mil not doe fo y if compared to ffirituall things.

p.6.9 All mens comfortsfland in Gods face, p. 7 o

USE II. To exhort men to leave their wthly mindedmffti " - p. 71 Motives to mortifie our earthly members ;

\>Tfadevillenfnares why them* ibid.

%i?hejj

The Contents.

2. T hey bind wfijtfrom God tothe devil. p.72 Meanes to obtatne the loathing of earthly things ;

1. Sound humiliation. p. 7 3 Threefalfegrounds thereof ibid.

2. The roynltie of Jpirituall things. P«74

3. A conjlant and diligent watch over the heart, p.75 Meanes to get heavenly mindedneffe:

1. Faith. p.76

A twofoldfnare of the world, ibid.

2. Humility. p. 77 3« A judgement rightly informed. P«7$

4. Afrght into the AU.JuffciencyofGod. p. 79

5. ^f remembrance from whencewe are fallen, ibid. ^ comparifon betweene afpmtuall and a bodily con-

fumption. p. 80

Motives to heavenly mindedneffe 5

1. Heavenly things the befi objecl. p. 81

2. No fweetnejfe in earthly things, p. 83. /^* f»w

1. Becaufe they are mutable, ibid.

21 ,pecaufe they either belong to per font that are

1 Good^belongingtoGod ; and therefore can-not content them ^becaufe they draw their affections from God. p. 84

2 Wicked y untowhomthey are not fanftifed,

p. 85

^. *¥<> falvation by earthly things. p. 8 6

God will have all the foule, or none, p. 8 7

Cbrijls two markesofa Chrijlian. p. 8 8

4. Hedvenly things aroihe better part: proved,

1 By Scripture. ibid.

Afonrefold difference betweene earthly and heavenly

The Contents*

venly things, ibid*.

2. By Reafon. p.91

5. All things are at Gods d/Jbafng. p. 92

Markes to know whether wee have loft our earthly mindedneffe.

1. By the ruoderation of our care and delight in earthly things. p. 94

Signesoftheexcejfe of our delight inthem^are

1. Our immoderate defire of getting andkeepingthem,

ibid.

2. Ourexctjfe in ourflea furcs and'recreations, p.95 Recreation when lawfuU. p.96

2 . By the eHeeme we have of heavenly things. ibid. 5 # By our Spirituall tafle, whether wcereUifh heavenly or

earthly things hefi: as the Word Preached, p.9 g

Eloquence no ornament to the Word preached. p.99

The Word fyould not be mixed with it. p.ioo

How Learning and Arts are neceffaryto the f reaching

of the Word. p. lot

Minifters Jhouldnot endevourto pleafe the people with

Eloquence. . p. 102

4. By our judgement of heavenly things. p. iej

Spirituall knowledge wrought by thejpirit^ahleto judge of

1. Perfons. p. 104

2. Things. p. ioj Spirituall reflovationisdifcovered

1 By the Affettions. p. 106

2 By the Speeches. p. 107

3 By the Actions. p. 109 5. By our brooking the wordofrepmfe. p. 11 o

USE. To exhort Jpiritm/l minded men to grow more and more

IheContents,

therein. p.'m

The leafi fmnes to be Avoided, ibid.

Secret fmnes to be lookedinto. p. 11 z Motives to grow in heavenly mindedneffe^ are

i. Hereby we are able to doe every goodworke. ibid.

2. HerebyGodishonoured. P» l *3

3. Hereby we mayprevailervithGodinpraier. p. 114 A few futbftill f raters may doe mitcb good* ibido

OfFoRNlCATIONV

DOCTRINE i. L L VnckanneffeisdthingGodmuldhave mortified^ and quite deftroyedwtt ofthe hearts that hee would dwell in* p. \\6

DOCT, 2.

Fornication is a jinne that mnjl be mortified. p. 1 iS

Thehaynoufndfe of this finne of Fornication ap-pcarcs,

I. In the fmfulneffeofit .-For,

1. It is contrary to Gods Spirit, p. 1 rp

2. It makes ajlrangenejfe betwixt God andm. ibid

3. It is apunijhment of otherfinnes. p. 120

4. ItlaieswafletheConfctence, p. 121

5. It delights the bodie more than any other Jin* ibid,

II. Inthemnifbmentofit: For,

1. Godbiwfelfetakestheptwifhmentofitintohisomt

hand. p. 122

v. Godrefervesfihhyperfomfor *nheavie judgement,

ibid, III In

TheContentsi

III. In the danger of it. p. 123

IV. in the deceitftdneffe of it. p. 12 5 The deceits of the divell, whereby he enticeth ns to

this finne, are

1. ffopeofrepentance/ibid. With confederations againji

that deceit. p. 12 5,12 7

%. Prefent impunitie. p. up

Considerations againji it. p. 130

3. Prefent frveetnefee infehne. p. 13 r Confederations againji it. p. 132

4. T^ folftwjfttf common opinion andcarnaU reafon*

5. Hope of fecrecie. P«*34 Confederations againji it. p. 13 5

USE I.

!To ftv/wf all men to clenfe themfelves from thisfelthinejfe,

p. 137 USE II-Toperfepade oilmen to mortifee theinvoardcorruption^fwell 4s to abfiainefrom the outward affion. p. 140

Tryals whether this luft be mortified:

1. An Vniverfall change. P-H 1

2. An hate andkathingto thisfenne. p. 142

3. A confeant keepingour fehesfrom the atting of this finne. p. 143

Meanes againft Fornication: u For fuck as have beene addicted to this finne ± Let them

1. Get an humble heart. p. 144

2. Labour to bring their hearts to loveGod^ two hath forgiven fogreat a fenne. p. 145

1 he Contents^

3. Beware left Satan beguile tbem.

For thofe that ft ill live in ftnne ; Let tbem

1. L&b$xrtoget anajfurance of pardon,

2. Endevour to have afenfe and feeling of their ftnne.

.{>* 146

3. Lay bold on the Promifes, and apply them.

4. vfcabjimenceandfafting. P« T 47

5. Refolveagainftit. p*i48

6. Proportion the remedieto the difeafe. p. 149

7. Turnetheir delight to God and heavenly things.

8. Accuftomethemfelves to frequent prayer, p. ijc

OfUNCLEANNES.

DOCT.-L

V'Ncleannejfe is one of thefmnes that are here to be mer~ tified. P**5.?

The haynoufnefle of the finneof uncleannefle,appcars

1. Becaufeitmakesthefinnerherein,*manofdeath.

2. Becaufcit is aftnne agamft Nature,

3. Becaufeit is againft onesfelfe^ asfelfe.murder.

4. Becaufe Godmakcsit apumjhmentofotherftnnes.

p.154 The deceits of Satan to draw men into this finne,are

1. Hope of after-repentance.

What repentance is. p. 15 5

2. The deferring ofpunifoment.

3. The common opinion of this ftnne. p.156

4. The privatevejfe andfecrecie thereof.

5. Theprefent delight theyfinde in it. p. 157

Of

j

The Contents. Of EvillCoNCv* iscence,

I

DOCTRINE i.

X^Vill Concufifcence is a fitm to be mortified. p.l5P

Reafons there of, are

1. It will bring forth affuall finnes. p.itfo

2. It defiles a man by hiding finne in his heart, ibid. 3« It morris all good attion.. ibid. 4, It makes Gods Commandements grievous unto us.

p. 161 TfonatttreofeuillConcupfcencewbat* p.162

Tbefinftdneffe ofevill Concupiscence, ibid.

The operation ofevilConcupifcence in tonceiving and bringing forthfinne. p. 163 &v?/l Concupifcence^ both Habituall and agnail, to be mortified, p. 167 'All finne is to be abftainedfrom y becaufe God forbids it.

p. I6j A<ftsto Mortification, are 1- A ferious meditation upon mens courfes. ibij .

2. Afupprefimg and keeping downc ofUfi. p. 168

3. A rectifyingof the judgement, p. 16?

use r.

T&£# free from this finne. ibid.

The wrath of God on the creature tvorkes terror in the conscience, ibid. Three fignes of mortifying this finne:

I. A generall reformation in heart And life, p.172

rf*3 2.i4

The Contents^

2. A right judgement $ffinne,and a trite Uath/ng there-

of ibid

3. Afiuallabfiinencejrmfinne. P»*73

I QUEST. Whether man after true Mortification may fall into the fame finne again*. ibid.

ANSW. He may fall tntothe a£l > but not the love of that fin. ibid

Meanes to the Mortification of this finne, are

1. A labour for an affwaneeof pardon for w firms*

2. Abpnencefirom alloccafwn of finne. p. 17 6

3. A delight in grace and holtneffe. P-178

4. Fervent and hearty prayer. ibid.

Of inordinate Affection.

DOCT. I.

ALL Immoderate Affections mufibe mortified, p. 181 What Affections are. p.i8a

rNaturall, p Three forts of AffeBi9W,<Carna/l, > p. 184

iSfiritujl. 3

Affections #&0 inordinate, p. 186

Trials

The Contents.

Tryals of inordinacy of Affe&ions, arc X. To examine them by the Rule • the Rules are

1. Theobjettmufibe.good, pa 87

2. The end right.

3. The meafure right*

4. The order and feafon fitting.

1. To examine themby the effetts^Thecffefts are

1. The difiurbance andhindrance of reafon. pa 88

2. Amndiftofitiotttohti) duties. p.i8p

3. 7fe frodutfion ofeutll attwns.

4. The drawings from God* p.rpo What it is to mortifie Reckons ordinate. ibid,

Rcafons why they are to be mortified^are 1 , They are efgreatejl efficacie and command in thefoule.

p.X^I %i They make tu either good or evilt m 3; They make way for Satan to takefojfefiion of the foule. .

p. 192 4. They are thefirfi movers to evilL p. 1 91

USE I.

To exhort us to takepainesin the mortification oftbefeinor* dinate affections, p«i£4

Meanes to mortifie them, are X * Knowledge of the dijeafe. p. 1 9 5

Tm tvayer to difcerneinordinate lufis ;

1. By bringing them to theTouch-Jione. $.196

2. Byconfideringthefiopsofthem.

2* The judgement of others concerning them. p. 197

The

The Contents^

The caufes of inordinate affe&ion D are i. Mifappnhenfion. p. Ip8

Remedies againft mif-apprehenfion. i. Togetjirong reafons out of Scripture. p. 199

2. To get a lively faitb. p. 200

3. Experience oft he naughtinejfe of them.

4. Example of others.

2. Weakneffe andimpotency. p. 202

Remedy againf tbat y is to gather Jlrengtb.

3. Lightnejfeof theminde. P-2°3

Remedy , tofnde out the right ob\eB, winch is God.

4. Confufion that rifeth in the heart atfrfi rifingof them.

TL v p ' 2 ° 4

Remedyjtimelyprevention. ; p.205

j. Corruption of nature. p. 2otf

Remedy ^ to get a new nature.

6. Wantofftirituallwatchfulneffe.

7. One finnecaufe and root ofanother. p. 205

Remedy fopull up the root.

Cod the onely agent ofMortefcation.

USE 2.

Ji? r<?/>W£ us forfwfud affections.

Motives to conquer inordinate affe£ion^

1. They are the root ofdllevill. p.21©

2. T hey wound the foule. p.211

3. They breedfoollfl andhurtfulllufls. p.212

4. They kinder the doing of gwda&ions.

5. T hey bring flame and d^fhonour. p.214 tf. rheyblindctheredfonmdtudgemcnt. V* 2l 5

DOCTRINE OF

MORTIFICATION.

Co LOS SI ANS 3.5-

Mortifie therefore your members which are. tifon the earth 5 fornication^ uncleannejfe, inordinate ajfettion^ eviflcon-cupfcence,andcovetQufnej[ejvhkbis idolatry.

His C^/^containeth divers exhortations unto heavenly mindedaffe, by which the Apoftle labors to diflwade the Cokftms from corruptible things, unto things not corrupti-ble> but cverlafting ; not earthly, but heavenly 5 in the which the life of a Chriftian,and true holinefle ftandeth.

In the firft verfe he beginnes with an exhortation to feeke heavenly things •JfyouberifenwithCbrift, feeke

B thofe

the DoStrine of ^Mortification.

tbofi things that are above: that is,-if you be rifen with Chrift,and dead unto the fafhions of men, then there is an alteration and change in your foules wrought,by which you are brought to affeft that which is heavenly, and bafcly to efteeme of earthly things: therfore, 'jfjou be nfen; that is,ifthis heavenly life,and difpofi-tion,and change beipyou, then let the fame appeare by your heavenly mindedneife 5 that is, by feeking of heavenly things.

In the lecond verfe he joynes another exhortation grounded on the firft, to bee wife and to underftand them; S ety our affeffions on things dove: that is,let them be fpecially minded of you, let all your faculties bee filled with a knowledge of fpirituall things; and this is fo joyned with the former,that there can be no lee-king without knowing-for how can a man feeke that which he knowethnotrand if thou haft noknowledgc of heaven and heavenly things,how canft thou de/irc them^feeing where there is no defire,there is no fee-king: And therefore if thou wouldeft feeke heavenly things,as Chrift,and Grace,andSalvation,then know them firft..

Afterwards in the third verfe he gocth on,and pref-feththis exhortation with divers arguments 3 firft, becaufe you are dead r : that is,feeing you are dead unto earthly things, thereforeftrive not now to be earthly minded. Secondly,7"^r life is hid with Chnji .- that is y yo'jr happinefle is not feene with the eye of the body by looking on thefe earthly things, but your happinefle and joy is by Faith beholding Chrift, therefore fct your heart and eye on him where your lift is; that ifi>youlookeforaperfectionof glory with Chrift,,

which-

the DoUrine of Mortiftcatkn. $

ivhich you cannot have by minding earthly things : therefore be heavenly minded.

In the fourth verfe the Apoftle anfwereth unto a demand : for they mightthus objeft, You tell us that -we fhall have a perfe&ion of glory, and that it is hid with Chrift,but when fhall we have it $ that is,when ihall it be made manifeft unto us? Unto this the Apoftle anfwers, When Cbrtft, who is our life,Jhall appeare y thenjhal wealfo appeare with him inglorie. And hereupon he groundeth another exhortation in the vorfe I have readras if he ihould fay,Seeing you expeft fuch a perfection of glory to be revealed unto you at Chrifts fecond comming,then it ftands youupon to fet upon your corruptions, to kill, and to flay them that feeke to deprive you of that glory. Mortifie therefore your earthly members 5 that is, flay every fouleaffe<fcion,in-ordinate defire of earthly things, rid your hearts of them by flaying of them; and although it may fcemc a hard worke,yet fight ftill,or elfe you (hall never at^ taine imto that life you hope for: So that the firft gc-neall point hence,is this;

That the height of glory ,which we expect by Chrifi, fhouldDoft* 1 ; ctufe every mm tomortifiefmne. This the Apoftle makes the ground of our Mortification 5 If you be rifen with Cbrtjt, feeke the things that are tthove^mortijk therefore your earthly members-, that is, except you flay finne,that hath flaine Chrift,you cannot get life with Chrift: Surely then,Mortification is flat as men thinkeit, a needlefle worke which matters not much whether it be fet upo or no,but this is mens ficknefle5 for, asamanthatisfickethinkesPhyficke is noj needfully becaufe hee is not fenfibleof his dif-

B 2 eafe^

^ the btffrfoe of Mortification.

cafe,when as thePhyfician knowes that it is a raattec of neceffity, and that except hee purge out that Corruption and humour of thebody, it will grow incurable: even fo, except this corruption of nature be purged outfit will grow incurable $ that is, we cannot be faved: therefore we know to mortifie finne is a work of neceffity, wheieuponftandeth every mans life and falvation. The fecond thing which we note, is this : D ft " That the frame of our hearts ought 'to fait with thofi

*** % Conditions that wee receive by our union with

Chrift. And this alio the Apoftle makes another ground of Mortification, if you be rilen with Chrift 5 feeke heavenly things, and therefore labour to mortifie your inordinate afle<3ions,and finful lufts,thatfo the frame of your hearts, and difpofition thereof, may fuit wirh heavenly things: as if he fliould fay. You profefle your felves to be rifen with Chnfi -> that is 5 that you are in a more excellent eftate than you were in by nature, andyouexpeft aperfc&ionof glory $ then it mufl: need follow, Thattheframeof your hearts mufl: fuit with your conditions \ that is, you mutt be fuch as you profefle your felves to be; and this cannot bee, except you mortifie finne, all inordinate aflfc&ions, all worldly lufts, all immoderate care for earthly things: thinke not to gee grace, falvation., and external 1 life, except firft you flay your corruptions and lufts; for Mortification is a turning of the heart ^^i^fromevillto good, from finne to grace c or, kisa Working a new difpofi'ion ia>hehearr, timing it t^uite contrary s Or elfe it may bee fayd to bee

the

the flaying of that evill difpofition of nature in lis.

Now wemuftknow, that howfocver mortification is a deadly wound given unto finne, whereby it is difabled to beare any rule or commanding power in the heart of a regenerate man, yet we fay, Mortification is not perfect y that is, it doth not fo flay finne that we haveno finne at ullia us, or that we ceafe to fame; for in the moft regenerateand holieft man that lives, there is ftill the lap of finne in his heart: A tree , , may have withered branches by reafon offome dead- ^ m ^ e ° ; ly wound given unto the root, and yet there may re-maine fbme iap in the root which will in time bring forth other branches: fo it is with a regenerate man, there may a deadly wound begiven unto finne,which may caufe inordinate affe&ions to wither,and yet notwithstanding ibmefap of finne may remaine, which had need ftill to be mortified, left otherwife iz bring forth other branches. Mortification is not for a day only^butit muft bea continual! work;when thou haft flay ne finne to day, thou muft flay it to morrow ; for finne is ofa tjuiekning nature,it will reviveif it be not deadly wounded,and there is feed in every fin which is of afpreading natare,and will fru&ifie muchjther-fore when thou haft given a deadly wound unto fome fecial 1 !corruption, reftnotthere,buttheniet upon thelcfler; mortifietfee branches of that corruption; and fo much the rather, becaufe it will beean eafie worke to overcome the Common fbuldiers, and to put thcfli to flight, when the General 1 is flaine.

Wee call Mortification ztHrmngtffktheart y the Mortification heart by nature is backward from God* that is, It^ehcTr^

B3 minds.

minds andaffe&s nothing but that which is contrary to God, it is wholly difpofcdto earthly things 5 now Mortification alters and changes the heart, turning it from eatthlyto heavenly things; even as a river rhat is ftopt in its ufuall courfe is now turned another way $fo Mortification flops the paflage offinne in the foule, turning the faculties, the ftreame of the foule, another wayrthe foule was earthly difpofed,the mind the will, and affections were wholly carried after earthly things, but now there is anew di/pofition wrought in the foule, the minde and affections are wholly fet upon heavenly things; before he was for the world how he might fatisfie his luftsL>bnt now his .heart is for grace, juftification, remifllon of finnes, ,and reconciliation. Herethen, feeing Mortification is a flaying of finne, andthat many doedeceivcthem-felves in the matter of MortificaciQn d who thinkethat finne is mortified whenit is not; andcontrariwifeo-thers thinke they have notmortrfied finne,thatis,they have not given a deadly wound unto finne, becaufc they fiill feeie rebellious iutts in their hearts ; therefore for the better explaining of this point of Mortification,! will propound two Queftionsrthe firft fhall be for thedifcovering of hypocrites; and the fecond , (hall be for the comforting of weake Chriftians. QttF^ ' The firft Queftibn is, Whether finne may not fecme to be mortified when it is not mortified, but onely afleepe g wh^finnc To this 1 anfwcr,That finnemay feerae "to be mor-fcemesco be tified when it is fto^and that in theie particulars : "nor ficd,and R^finne may feeme to be mortified when the oc-cafioo is removed; As the covetous man may not be

fo

is not. I

The bo&rine of Mb rtification % y

lo covetous after the world as he was,becauie he hath not fo good an opportunity, and thereupon he may grow remifTe , and yet this fiane of Covetoufnefle is not mortified 5 for let there be occafion, or an opportunity offered, and you (hall finde this finne as quicke and as lively in him as ever it was before; and fo for D runkennefle, or any other vicein this kinde : when the oceafionis removed, thefinne may be removed, and yet not mortified.

Secondly,finne may be mortified feemingly,when z it is not violent, but quiet; that is, when an unruly affe&ion troubles them not,they thinke that now that finne is mortified^but they are deceived/or it is with finne, as with a difeafe ; A man that is ficke of a fta- ^i m ^ et ver,fo long as he is afleepe he feeles no paine,becaufe fleepe takes away the fenfe of it; but when he is awake thenprefentlyhee feeles his paineafrefh : Evenfo, when finne doth awake them out of fleepe, then they fhall finde it was not mortified,but they only afleepe. Sampftn, ludg. 1 6. fo long as he was afleepe in his hn 9 thought all was well, and that his ftrength was not gone y Ipvt -when he awakes out of fleepe, his finne awakes," and then with much ibrrovv hee findes that his finne was not mortified, efpecially when hee fell into his enemies hands.

t Thirdly,finne may fee me to be mortified when it j is but removed from one finne unto another,. when it is removed from a lefle to a greater, or from a greater ro-alefle. As for example, A man may not be fo covetous as he was, and thinke with himfelfe that this his finne is mortified, when as indeed it is not ijnor-dfiedj but onely removed unto another 3 for now it

may

$ The Doftrine of'MwtificatUn;

may bchceisgrownc ambitious, and fectes after hoJ nour,and therefore it ftands not now with his reputation and credit to bee covetous : hereupon he may grow bountifull, and nevcrthelefle his finne of covc-toufneffe be unmodified: Andfo for drunkennefle, and fuch as defire pleafure, their mindesand delights may be chaaged,anckhe finne of the foule be ftot yet mortified. Sinne is to the foule as difeafes are to $he body: now we kno w,that difeafes of the body ufual-ly remove from one place to another, or at the leaft growfromalefleto a greater: fo it is with finne in the foule,it will remove from one faculty to another. Fourthly,finne may feeme to be mortified when the

* confciencc is affrighted with the Judgements of God citherprefentupon him, or threatned againft him: now by the power of reflraning grace a man may be kept from finne; that is, he may fo bridle his affaftf-ons,that he may keepe finne from the a&ion, he may forfake drunkennefle* covetoufnefle, pride, and the 1 ike, and yet his finne be not mortified: for here is the difference betweene a man that hath his finne mortifi-ed,and one that hath not $ The firft is alway <<tarefull that his finne come not to a&ion, hee is carefull and watchfull over his wayes and heart, as well when the Judgement is removed, as when he feeles it: but the other hinders not finne longer than tke hand of God is upon him s remove that, and then his care is re--moved.

* Fifthly, finnemayfeemetobe removed and mor-Simi/i^ t&ed when the Zap and ftrength of finneis dead, that

is,wheh the ftrength of Nature is /pent. As the Lamp goes out when oyle is either not fupplyed or takea a*

way,

way, and yet the Lampe is ftill a Lampe, frr let oy le be fupplicd,and fire put unto ir, andit will burne ; fo there may be not theadion, and ye: fimc is not mortified in the hearty for he is as well affected to finne as ever hee was, onely the fap and ftrength of nature is gone s but if oyle were fupplied, that is,if ftrength of nature would but returne,finne ™uld be as quick and vigorous as ever it was.

Sixthly, good Education; when a man is brought $ up under good parents, or matters, he may be fo kept under thatfinne may feeme to bee mortified, but let thofe be once at their o wne ruling,then it wil appeare that finne is not mortified in them; that is,, that they have not loft their fwintfh difpofition, onely they are kept from fouling of thcmfelves: As a Swine fo long $ m ;fc as flie is kept in a faire meadow cannot foule her felfe, but if you give her liberty to goe whither lhelift, (he. wil prefently be wallowing in the mire;even fo,thefe arc afhamed to defile themfelvcs whileft they are under good education; but opportunity being offered^ it will foone appeare finne is no: mortified.

The Ufe of this,briefly,is for Examination unto e- yfc very one te enter into his owne heart, and examine himfclfe by thefe rules whether his finnebemoitifi-ed,or no j and accordingly to judge of himfelfe.

The fecond Queflion is for the comforting of weak 'Qg*A a °. Chriftians : Seeing there is corruption in the heart, howfhall I know that the lufts and ftirrings of the heart proceed from a wounded Corruption^ or clfe is the Adion of an unmodified luft { Awf.

To this Ianfwer, You fhallknow them by thefe ^nM^ rules; momfici .

C Tirft 3

to The DoSirlneoj Mortification.

Firft,you (hall know whether the luftin the heart be mortified, and proceed from a wounded heart or no, by the ground of it s that is,if it proceed from the right root,or arifefrom a deepe humiliation wrought upon the fouk, either by the Law, or by the Judgements of God,\\ hereby the Confcience is awakened to fee finne in its owge nature; and then a railing up of the foule by the apprchenfion of the love of God in Chrift, and out of a love unto God to beginne to rnortifie finne:if the heart in this cafe do fight againft thefpirit, that is, the luft of the heart, itisbecaufeit hath feceived the deadly wound 5 but if it be not out of love unte God that thou mortified fmnc, if thy hearc,in this cafe, have much rebellion in it, whatfo-ever thou thinkeftof thy felfe, finne is not mortified in thee: Every thing proceeds from fome Caufe y if rhe Caufe be good, the EfFecft muft needs bee good likewife: as (for inftancc) if the tree bee good, the fruit muft be good; but if the tree be evill, the fruit cannot be good: Let every man therefore examine himfelfe upon this ground., a* Secondly,you fhall know it by the generality of it: For Mortificationis generall^and as deaths unto the members of the body, fo is Mortification unto the members of finne: nowyou know that the nature of death is to feize upon all the members of the body,ic leaves life in none; fo, wheie true Mortificationis, it leaves life in no finne ; that is, it takes away the commanding power of finne: For what is the life of finne,but the power of finne < take away this power 3 and you takeaway this life.Thorefore itis notfuffici-ent to rnortifie one fio>but you muft morufie all fins 5 .

to.

the DoSriaeofMertifeationi \\

to which purpofe the holy Apoftie here bids them Mortfaiwhcn he had exhorted them unto the general of mortification,then he fubjoynes divers particulars, as, Fornication, UncleanneiTe > of which hereafter, (Goda(filling)you (hall heare.Hence then youlearne itwillnotbeiufficientfor you to leave your cove-toufnefle,butyou mull:leave your pride, yourvaine-glory: So alio when thou haft flaine finne in thy understanding, thoumuftmoriifieitia thy will and affections ; fl \y finne firft in thy foule, and then flay it in the parts of thy bodie; and fo examine yourf elves whether you finde this worke of Mortification to be generall.

Thirdly,you (hall know whether your luft be mortified by this; Looke if there be an equality betweene the life of grace,and the death of corruption; thatis, if you find grace in meafure anfwerableunto the mea-fure of corruption which is mortified in thee, it is a fignethy finne is mortified^ for as there is a dying unto finne,fo there will be a quickening unto feoliadTe; feeing the new man will beginne to revive, when the old man begins to dye y Grace will grow ftrong, when Corruption grovyes wcakes and Therefore the Apoftle faith, Gmv in Grace, iindm the knowledge of out Lwdlefm Chrifi^ 2 Pet. 3.18. As if he Ihould fay, you fliall find by this whether thecorruptionof nature be flaineinyou,ifyou/^//i/?, (as in the former verfe) wliich you cannot do unleflegrace grow,except there be a proportion betwixt the life of grace ? and the death of corruption: Therefore examine your felves by this, whether you doe finde that you are quick-ned in grace, to pray, or heare, which is aa excel-

C 2 lent

lent figne that finne is mortified.

Fourthly, you dial 1 know whether your lufts are mortified by the continuance of them : For if finne be mortified, and have received her deadly wound, it will bee but for the prcfent, it will not continue • it may well rage and -trouble thee for athne, but it is onelynowand theoby fitSjWhereasanunmortified Simile 9 Juftevcrrageth. It is with finne in this cafe, as it is with a man that hath received his deadly wound from his enemy, hee will not prefentlyflye away, but will rather runne more violently upon him thar hath-wounded him; yet let him bee never fo violent, inthe middle of the action heefinkesdowncj whenheethinkesto doe the moft harme, thenheeis the mod unable, becaufe he hath received his deadly wound/ whereby hee hath loft the ftrength and power of nature which otherwife might have prevailed : fo it will bee with finne, and with a mortified lufty it may rage in the heart, and feeme to beare fway and rule over thee as lord, but the power and ftrength of finne is mortified, and finkes downe,wan-ting ability to prevailed and why i becaufe it hath received its deadly wound : Indeed the moft honei't* man, and the moft fan&ified that is, may have luft in his heartland this luft may many times for the prefent be violent ; yet though ir rage, it cannot rule $ it may • ftrivc, but it cannot prevaile: therefore you may try your fel ves by this, whether the corruptions and ftir-angsof your hearts proceed from a mortified luft, or no.

' Now feeing Mortification is fo hard a worke, and ;;et a worke that of necelfity muft be done : Men aI-<

fo

o be fo hardly drawne to mortifie their lufts, which hey account as a part of themielves, not to be parted withalljforNature her fclfc hath implanted this pi in-ciplcin them,Everyman ought to love himfelfe,what then Should move any man to mortifie his lufts^there- Five Motives fore for the better perfwading of men unto this work f ? Morrific *r we will lay downe fbme motives to move every man to mortifie his corruptions.

The firft Motive to move all men to mortifie i finne, is, Becaufe there is no pleafure in finne: Sinne CMotivel ■ cannot content the foule^ for this is the nature of finne, the further a m:m goes on in finne, the fur-ther he goes on in forrow/or in every degree of finne there is a degree of forrow: As on the contrary, unto every degree of Grace, there is a degree of Joy; I fay, the more thou getteft of grace and ho-linefle,of Faith and Regeneration, the more peace of Confcience audfpirituall Joy thou getteft; for Grace as naturally produceth Joy, as finne forrow. Now if men did but confidcr this, that is, if they had any fpirituall understanding to know that degrees of finne did bring degrees of forrow, they would not.fo runneunto finne as they doe.

■ But they will objeft unto mee, You are deceived, \ for there is pleafure in finne: wee have found plea- °*' e "i -furein finne, and what will you perfwade us againft our knowledge jf Have wee not reafbn todiftinguii]i betwixt things which wee know -are of a contrary nature? Will you perfwade men that honie is not fweet, who have tafted of it * If you Should kring a thoufend arguments, they will not prevaile:

C 2 even

<*4 The DoStrine of Mortificdtionl

even fo we have felt fweetneffe in finne, therefore we

lAnfwi caancHj be perfwaded to the contrary.

To this I anfwer, That the pleafure that is m finne-, (if there bee any pleafure) is no true folid pleafure, but aficke pleafure • fuch a pleafure as a man that is

Smite* ficke of a Feaver hath, a pleafure to drinke $ not be-caufe he hath a love to drinke exceflively, but becau/c it is pleafing to his difeale: even f o, when men finde pleafure in finne, it is not becaufe it is true pleafure, bat becaufe it fuits with their difeafe- that is, with their finne. Now that this is no true pleafure, ap-peares,becaufe that which gives true content unto the foule is Grace,which ever is accompanied with Faith in Chrift; and this works that peace inthe foule which pdjfeth allunderjiandwg,PhiL^.j. whereas finfiemakes not peace but warre in the foule 5 and where there is' vvarre in the foule, that is, where the faculties of the fouleareinacombuttionamongft themfelves,- there canbenoplealure. A man that isficke of a dropfie may have pleafareto drinke, but his pleafure depends upon hisdifeafe 5 if the difeafe were removed, the pleafure would ceafe. t The fecond Motive, is, Becaufe when men goe about

:dMvi* tofatisfietheir luHsjtheygoeabout an endleffeworke: Now men in outward things would not fet themfelves a-bout a work if they did but know beforethat it would bcendlcife 5 that is, that they could never finifli it; for every one loves to goe about things of a finite na-ture,which may be accomplifhed: even fo,ifmen did but know the nature of finne, they would not give themfelves to fatisfie their lufts, becaufe they goe a-boutaworkethatisendleffe : for the nature of finne

is like the Hor/eleech which theWife-manfpeakcs of, Prov.^o. 15. that the more it is given, the morek craves,butis never fatisfied;fo,the more you feeke to fatisfie finne, the more it defires; like the fire, the raore you caft into it, the more it burnes: but if you will quench it,then detraft from it s fo,if thou vvoul-deft have finne todye,then detract from thy pleafure, from thy covetoufnefle, from thy pride. A man that is ficke of a Feavcr,if you would not increafe his heat then keepe him from cold drinke, and other things that arecontrary to it ; but if you doe fatisfie the dif-cafe in thefc things, you doe increafe it: fo, if you would not goe about an endlefle worke, give your lufts a peremptory deniall,pleaie not finne; for if you doe, you will difpleafe God: let this therefore move men to mortifie their lufts.

The third motive to moveall men to mortinefin,is, V becaufe of the great danger it brings a man untojx. makes oW * a man Iyable unto all the Judgements of God, it takes Godsfpeciall prote&ion from a man, it fils the heart full of ilavifh feare; it is like a quagmire which Simik.. may feemetobe firmeandfolid, but being once ink, the more you ftrive to get out,the greater danger you arc in: Like a bird that is taken with a gin, the more fhee feekes to efcape,the f after fliee isholden by it $ fo it is with fiane,it carryeth a faire /hew,it will pretend much good,. but take heed of falling into it, for if you be once in it,it will be a hard matter to efcape. TheUnderftanding is thePorter of the foule,fo long asthereisfpiritualllifeinthefoule, the reft of the faculties doepartake of it, and fothe whole isprcfer-ved j .now finne blinds the underfeeding, and when

the-

Zjttetivs.

How finne

couzcr.s. I

.lPct.i*.'4<

16 The Doftrine of Mortification.

the understanding is mif-informed, it mif-informes chc will znd affections j that is 3 it breeds a diforder in theibule: and when once there is a diforder in the foule, and among the faculties, then the meanes of grace becomes unprofitable: To this effeft the Apo-ftle faith, They became blindein their underftandwg-and then they fell unto noy fome lufts, giving them-felves unto a cuftomary finning, they became -blindc in their under/landings 5 that is, it put out their eyes, it made them blinde as beetles $ and when a man is blinde,he will runne upon any danger,becaufe he fees it not: even fo, when finne hath put out the eye of the minde, the fbule is in marvellous great danger of falling irrecoverably: therefore let this move men to mortifie finne.

The-founh Motive to move all men to mortifie finne, is, T&ecaukfinne mil deceive men: Now there is no man that would willingly be couzencd,every man would be plainly dealt withall 5 thereforeif men did but know this, that if they gave way vnto their lufts, they would befoole them, furely men would not bee fo eafily led away by them. But men will not beleeve this, they cannot conceive how there fhould befuch deceit in finne,fceing they are of fo neere a conjunction^ to be a part of themfelves: and therefore I will fliew you how finne doth couzen them, and that in thefe particulars :

Firft, it makes amanafoole, by blinding the underftanding ; and when he is thus blinded, hee is led away to the committing of every finne: and therfore it is f lid, 1 Pet. 1.14. Not f alieningyonr felves according to the former lufls in your ignorance 3 that is 5 before

you

the DoftrkYofMonifcMion* lj

you were inlightned,your lufts had made you fooJcs by taking away your under/landings, and putting out -the eie of your minds,but now Eifhion not your felvs, fuffer not iin to blind you againe, feeing you now fee

Secondly,it doth couzen you by making largepro- 2,* mifes: if thou wilt be a wanton perfbn, it will pro-raife thee much pleafure 5 if ambitious,much honour^ if covetous, much riches: nay, if thou wilt be fecure, carelefle,and remifle for fpirituall things^s grace,and juftification,and remiffionof fins,it will make thee as large a proffer as the devil fomtime made untoChrifi: jl^tf.4.4. All thefe things will t give thee, if thou wilt fall ^,4,4. downeandworfcif we-So^it i^iay behe wil promiftthee falvation and life everlafting,but he will deceive thee, for it is none of his to beftow; if hee give thee any thing,it fhall be that which he promifed not, and that _ is, in the end 5 horror of confeience and deftrudion.

Thirdly 5 by promifing to depart whenfbever thou 3? wilt have it:Oh,faith finne,but givemeentertainment for this once,be but a littlecovetous, a little proud or ambitious,&I wil depart whenfoever thou wilt have me: But give way unto Cm in this cafe,and thou (hale find it will deceive thee; for finne hardens the heart, duls the fcnfes 3 and makes dead the confeience/o that nowit will not be an eafie matter to difpofleffe finnc when it hath taken poffeflion of the foulc. It .is not goodtoletatheefeenter inro the houfeupon /uch

conditions,thereforetheApoftlcfaith^//^.3.2^. < r^Heb.5,i^ heed left any of yon be hardned through the deceitfuhe(fe of finne ; thatis 5 <inne will promife you this and that^but beleeve it not 5 it will deceive you. Fourthhyn the end when we thin} e it ihould be our D friend^

Ulfttivtl

R£SS,6j?,'

LMrtivi

Rom ,£,!£•

lo The DtGtrine of Mortifyatiw.

friend,-itwillbeour greateft enemy: forinftead of life,it will give us death; it will wimeflfeagainftus, that weare worthy of death, becaufe we have negie-&ed the meanes of grace, neglected to hcarc, to pray, and to conferre^and what was the caufeof this reraif-nefle but finne, and yet it accufeth us of what kfelfc was the caufe. Now what greater enemy can a man polfibly.have than he that fhall provoke hint to a wicked fa<ft,and then after accufe him for it \ therefore lee this move men tomortifie their lufts*

The fifth Motive to move all men to hate finne, is, Becaufe it makes us Rebels againfl God> and who would beeaRebell, andTraytouragainftGod and Ghrift, who was the caufe of his being f TheApo-ftle faith, Being fervants ttntofime, rve becomefervants of unrigheoufnejfe 7 Rom.6.19. that is, if we fuffer finne to reigne in us, then we become fervants of unrighte-oufnefle, rebells unto God,and enemies unto Chrift, who love righteoufneffe: now he that is a friend unta God, loves that which God loves, and hates that which God hates;but he that is not,loves the contrary/or unrighteoufneflciscontrary toGod,and he that loves ir, is a rebell againft God: Every luft hath the feed of rebellion in ir,and as it increafeth,fo rebellioa incrcafcth: therefore let this raovementomortifie finne.

The fixth Motive to move men to mortifie finne, is, Becaufe finne milmake us (laves to Sato*: The A° poftle faith,That to wh&mfoever you yeddyour [elves fer~ vantsto obey,hisfervArtsyouaret<w>k0tnyouobey y R0m.6* 16. that is, if you doe not mortifie your lufls, you Will be flaves to your lufts, they will beare rule over

you^ and miferable will be your captivity undcrfuch a treacherous lord as firuie is: therefore if you would have Chrift to beyourLord and Mafter,ifyou would be free from the flavery of Satan,then fill a flaying of your lufts, otherwife you cannot be thefervants of God:let this move men alfb to mortifie finne. Nowtoraake fomeufeof ittoourfelvesrThefirft y/ei) confe&aryor ufe ftandsthus; Seeing the Apoftle &ith, If you be rifen with Chrift, then mortifie ywr earthly members ,therfore Mortification is a figne wherby you may try your felves whether you belong untoGod or no*ifyou be rifenwithChrift,thatis,ifthelife of grace be in you,it will not be idle,but it wil be imployed in the flaying of finne. Now if Mortification be not in you, you can then claime nointcrcft in Chrift, or in his promifes; for hee that findes not Mortification wrought in him,he hath neither Intereft unto Chrift, nor to any thing thatappertaines unto Chriffcand feeing this k (by let us be taught by it, that every one ihould enter into examination of his owne heart,to find out the truth of this graceof Mortification,efpe« cially before he comeunto the Sacrament; for if we , iinde not Mortification wrought in us, we have no right to partake of the outward fignes.

The fecond Ufe or Confe&ary, is,That feeing the Vfi *« Apoftle [d\xh>MMijie 5 hereby afcribingfome power unto the Coloftms to mortifie their Corruptions; as if bee fhould fay. You prof effe your felves to bee rifen with Chrift, then let that life which you have recci-ved,flay your corruptions. Hence wenote,that there was and is in every regenerate man,a ccrtaine free wil g todoegood. Nowwhcnwefpeake of free will, I

D 2 doe

%o Tht Doftme of Mortification.

doe not meanc chat Free- will which is in controverfic nowadayes, as though there were fueh a thing inherent in us-, but this which I fpeake of,is that freedomc of will that is wrought in us after Regeneration 5 that is, when a nun is once begotten againe>there is a new life and power put into him, whereby hee i* able to doe more than he could pofliblydoe by nature : and

x Ti».i.'^. therefore the ApolUe faith unto Timothy, Stint uf tht grace that if inthee, 2 Tim. 1. 6. that is, thou haft given thee the gift of inftru&ion, the life of grace is in thee, therefore ftirrc it up, fetit onworke, ufe the power of grace to doe good: which fhewes that there is a cer-taine power in the regenerate man to doe good: for although by nature we are dead,yet grace puts life in-

$imifc to us ; As it is with fire, if there be but afparke, by blowing, in time it will come to a flame 5 fo where there is but a fpark of the fire of grace in the heart,the fpirit doth fo accompany it that in time it is quickned up unto every Chriftian duty.

0k8.u g ut y 0u w iU fyy unto me, Wherein is the regenerate man able to doe more than another tnan,or more . than he could doe t •

r Atmf. u ^° I anfwer, that the regenerate man is able to doe more than hee could doe, inthefe two particulars: Firft, he is able to performe any duty 5 or any thing

The power of ^ oc * commands,according to the proportionofgrace

a regeue;«e that he hath received $ butjf the duty or thing exceed

***• the grace that he hath received, then he is to pray for

an extraordinary helpe of the fpirit: but he could not doe this before, neither is it in the $) wer of an unre-geiierate man to doe it«.

Second-

? ThsDoftrineof Mortification* *g

Sccondly,he is able to refift any temptation or fmnc, if it be not greater,or above the meafure of grace that he hath received> if it be a temptation of diftruft,or impatiency,or preemption, if it exceed not the meafure of grace that he hath received, he is able to put It to flight 5 but if it doe exceed, then hee is to pray for an extraordinary helpe of the fpirit: now the un-regencrate man hath no power to refift finne or temptation in this cafe.

Butyou will fay againe,that there is no fuch power ohuUa* in the regenerate man,for the Apoftle faith,GW. 5.17. Theflejhluftetkagainfttheftirit. andthe fpiritagainflthe Gal-M7. fifb ; andthefe are contrary one to the other Jo that you cannot doethe thingsthat you would.

To this I anfwer 5 It is true, that in the moft fanfli- . r , fied m&* that is,there is corruption $ and this corrup- t/tn J w%2a tion will fight again ft the fpirit, and may^bmetimes hinder good 5 but it is then when it exceeds t^ie meafure of grace hee hath received; neither is i\ alway prevailing in this kinde, for when it exceeds jnor the gracc,the fpirit overcomes it: neither doth itdlwayes continue j it may be in the heart, but it cannot reigne in the heart 5 it may be in the heart, as a theefe in a honfe,not to have refidence and a dwelling place, but •for a night and bee gone $ ib this-luft in the heart of a regenerate man dwels not there ^ that is, it doth not alwayes hinder hfm from good, but for a time, and then departs: butit is not thus with an unregene-rateman, finnetakespefleffionand keepes pofleffion of his heart, #

The third confedtary or ufe ftands thus^feeing the A- Vfi & poftlefaith,wtf/^that is,do not only abftain fro the

outward a&ions of finne, but from the thought of the heartsforMortificationisaflayiqgofthecvilldifpo-fition of the heart, afwell as the flaying of the anions of the body; Mortification is firft inward, ahd then it is not c- outward: Hence we gather t\ lis point, That it is not S^Jfi'n^'fficieat for a man to abftayne from the anions in ihc aaion, of finne,but he muft abftaynefrom finnc in his heart, buc " ® uft bc if he would prove his Mortification to be true.- z Pet. Kuhefacarc. 2 ^ the Ap 0 ft!efaith,thattheir^fF^/W/^/4. Mterj: Nowluftisnotinthecye, but in the heart; but by this he fhewes, that it is the fulnefle of finne to the heart, that iils thceyes 5 therefore looke unto the heartjfor the anions are but the branches,but therooc is in the heart 5 that is,whatfoever evill a&ion is in the hand,it hath its firft breeding in the heart ; if therefore you would remove the effe<5i, you muft firft remove the caufe: now the caufe, if it bring forth an e-vill effect, is the greater evill 5 as the caufe of good is greater than the effeCt it produceth: even fo the finne of the heart, becaufeitisthccaufeofeuilla<5iions,is greater than the evil that it prsduceth.Then think not with yourfelves 3 thatif you abftain from the outward grofle aftionsof finne, that finne is mortified in you j but goe firft unto the Caufe and fee whether that e-vill difpofition of the heart be mortified, whether there be wrought in you ane^v difpofition to good, ,, and a withering of all inordinate affe&ions.

Butyou will fay unto me, Our Saviour faith, that Every mmjball hejndgedby bis mfkes: andthe Apo( ftlefaith, that Every man jhall receive dccvrdmgto the nwkes done in the bodie: by which it appeanes, that a man fhall not be judged by the thoughts of his heart, but by his a&ions* To

To this I anfwer; It is true, that, men (hall bee e/*/^fc judged by their workes,becaufea&ions declare either chat good that is in the hearr,or the evill that is in the heartj fo that he will jifdgerhe heart firft as the caufe, and then thea&ions as the e£fe&s.ifcw.8.27.1^ faid, He thatfearcheth the hearty knoweth the mindofthejpirit? fo it is as true^that he knowes theminde of the flefh; that is,the actions of the unregenerate parr. N ow as the fap is greater in the root than in the branches, fo the greater finne is in the heart, and therefore it fhall receive greater punifhment.Therefore if the rootbe not purged, notwithstanding thou abftainefrom the outward anions, thou haft not as yet mortified finne^ .. becaufe thy heart is impure $ and feeing God will judge us by our hearts, if we have any care of our fal-vation, Jet us labour to cut off the buds of finne that fpring from the heart. 1

The fourth Confe<3ary,or Ufe,ftandsthus 5 fee- '"** ingthe Apoftleexhortsthe Colofsiansio mortifie their lufts,who had fet upon this worke already 5 hence we note this point, That no man is io holy or fan&ified, No man 0> " but he had need ftill to be exhorted to Mortification: hol v b J" . Forhowfoever it be true,that in the regenerate finne fc^ta**"^ hath received a deadly wound, yctitis not fo killed but there i$ ftill fap in the roor,from whence fprings many branches; and therefore had need of continuall Mortification,becaufe the flefh wil ftil tuft againft the ipirit^and although there is fuch corruption in them, yet are they not under the power ofit,neither doth it beare rule in them: let them therefore that have not fet upon this worke of Mortification,now beginne to mortifie their luft 3 and let all thole chat have alrea^

dy

dy bejunne, continue in this worke. Thus much for

Mc«ne$how But youwill fay unto raee, How fhall wee attainc

ttonSon tIlis workc of Mortification * and therefore here will ' IlaydBwnefomemeanes how a man may come to this worke of Mortification'.

Thefirft meanes is to endevourto get a willing Means to get heart to have your finnes mortified; that is, a holy a willing hart diHike^nd a holy loathing of them, with a defire of the contrary grace: If men did but fee what an excellent eftate regeneration is, it would breed in them a holy defire of Mortification ; therefore our Saviour faith,when hisDifciplescame to him and complained of the weakenefie of their Faith, Matth. 17. If ye have Fatth as agraincof Muftard-feed, yee Jball fay um$ thti nwuntaiM^Remwe^anditfhdl bee removed. Byfetting forth the excellency ofFaith,he takes painsto worke : in them a defire of it; even fo, if a man once can get

a defire but to have his finne mortified, hewillpre-fcntly have it ^ for Chrift hath promifed fr, Mat. 5.9. Blcjfedaretheythathungerandthirjl after rigbtemfneffe, for tbey fhall befxtis fed ; that is, they wkich hunger in generall for any part of rightcoulneffe, they ftiall be filled: therefore if we can come but to hunger, efpe-cially for Mortification, which is the principall part of righteoufneffe; I fay,if we can but come unto God intruthwitha willing heart, and defire it, we fhall be fure to have it: for befides his promile, we have him inviting ofus to this worke yMat. 11.2S. Comeuntomc allyouthatareweary and heavy Idden, andlwilleafeytu : Now what will hee eafethem of, the guilts no.-(though it bee not excluded) but principally of the

com-

commanding power offinne •> that he may not onely be free from the guilt of finne, but from the power of finne,that he may have his finne mortified and fub-dued. Now what elfe is the reafon that men have not their finnes mortified, and that there*is fuch a complaint of unmodified lufts and afFediorts,but becaufe they come not with a willing heart : their hearts are unftable, they are willing and unwilling; willing to leave finne, that they may be freed from theguilt^un-willing to leave the pleafure they have in finne.- therefore., faith one, I prayed often to have my finnes for-given,and mortified, and yet I feared the Lord would Au l H t* heare my prayers: fo it is with many in this cafe/hey pray for Mortification, butitisbutverball, it comes not from the heart; that is, from a willing minde : therefore if thou wouldelt have thy finne mortified, labour to get a willing heart.

The fecond meanes,ifyou would have your finnes 2 mortified, is this. You muft takepaincs; Mortificati- Meanes,T© on is painfull and laborious,andyet pleafant withall; ab^"™* r it willnotbedonebyidleneffe, aflothfull man will never morr fie finne, for indeed it is a worke that de-fires labour: every thing that is of great worth, if it maybe attayncd by indufhy,deferves labour , that is, the excellency of it challcngcth it of men : even fb, the excellency & precioufneffe of this work of Mor-tification,becaufe it is a thing of much worth,deferves labour at our hands: Theknowledge of everyArt re- ^m ^ % quireth labour and induftry,and the greater myfterie that is infolded in the Sriet)ce,the grearcr labour it re-quireth .-even fo,Mortification requireth much paines, for it difcovereth unto us a great my ftery^the my ftcrv

E of

*

%6 The Dofirine of Mortification.

of finne, and the bafenefle of our nature,and alfo the excellencies that are in Chrift, both of Juftification and remiffion of finnes. And this neceflarily flowes from the former 5 for ifthere be a willing minde in a man to mortifie finne, thai certainly he will take any paines that he may attaine unto it,as the Apoftle faith 1 Cor.9.26. Irunne not in vmne^ts ontthat beats tbeayrc: that is, I take paines, but it is not in vainc 51 take no more paines then I muft necds/or if I did take lefle, Icould not come unto that I am at. The lefle labour that any man takes in the Mortification of finne, the more will finne increafe; and the more it increafeth, the more worke it maketh a man have to mortifie it: therefore it (tends men upon to take paines with their corruptions in time, that fo they may prevent greater labour: and this meets with the erroursof cer-tainemen. fibors of men Firft,thofe that thinke that all finnes have the like feadoM ° KI " P ro P ortion of labour in mortifying; they thinke that j * a man may take no more paines for the mortifying of one finnc, than another; butthefe men are deceived, foral finnes are not alike in a man,butfome are more, fome are lefle violentjand accordingly,Mortification Simik. muft be anfwerable unto the finne. It is with Mortification in this cafe,as it is with phyfickein difeafes-all difeafes require not theiame phyficke, for fome di£ eafes mufrbe purged with bitter pils,others not with the like fliarpnefle: againe,fome phyficke is for weak-ning, others for reftoring theftrength: even fo there are Tome finnes, like that devil 1 which our Saviour fpeakesof, that cannot be cafiout but by fasting and" frayer; thatis ? they cannot be mortified without much ■

palnes; for if it be a heart-finne, that is,a finne that is deere unto thee, a beloved bofome finne, (as all men are marvellous fubjeft to love fome finne above another,) there muft be, for the Mortification of this, a greater labour taken then for a lefle corruption: thefe are called in Scripture,the rtgkeye,md theright hand^ and as men are very loth to part with thefe members of thebody, even fo are they loth to part with their beloved finnes which are deere unto them* The fecond error,is ofchofe that thinke if they have-once mortified their fins,it \s fufficient, they need not care for any more,they have now done with this work. But thefe men are deceived, for they muft know that the workeof Mortification is acontinuall worke, be-caufe the heart is not fomortified,but there is ftill fin-full corruption in it; Co that if there be not a continual workc of Mortification, it will prove filthy. The heart of man is liketheballaftof a (hip that leakes, Smite'* . though thou pump never fo faft,yet ftill there is work: even fo, the heart is a fountaine of all manner of un-cleannefle, there is much wickedneflein it^ therefore we had need pray for a fountaine of fpirituall light; that is, of fan<fhfication,that we may not be drowned in our corruption:Or,it is like a brazen Candlefticke, ^. . \ which although it be made marvellous cleane, yet it mt e will prefently foyle,and gather filth ; fo it is with the . heart of man, if this worke of Mortification doe not continue, it will foyle and grow filthy.

Now in this worke of Mortification, the Papifts The ftujtieflc feeme to take great pains for the mortifying of finnc; * ai " ne °f thc . and indeed they might feeme to us to be the only men^f* in Ai * thattakepaines for this grace, if wee did not meet

E z with

with that Claufe, Col, 2.23. wherethe Apoftle faitb^ that this atfii&ing of the body is but formall,iw//-w*r-jh/p > they prefcribe for the difcaic a quite contrary medicine ^for as the difeafe is inward,fo the medicine mud be inward : Now Mortification is a turning of the heart, a change of the heart, a labour of the hearr, but whipping and beating of the bodyis but as it were the applying of the plaifter ltfelfe ; for an outward plaifter cannot poffibly cure an inward difcafe 5 that is, a difeafe of the foule; but if the difeafe be inward, then the cure mart bee wrought inwardly by the Spirit. Notwithstanding, Iconfefle there are outward meanes to be uied, which may much further the worke of Mortification,butyct we muft take heed of Tbe outward deceit that may be in them, that wee doe not afcribe mcancs which t he worke unto them ^ for if we doe, they will be-[ifictcToa ° r " comc ^ares unto us; and therefore to prevent all danger ofdeceitfrom thee, I will here fit them downe. Fiift-.modera- The firft outward meanes, is, A moderate ufe ofiw-^^^Mtbings^ &**> when men ufe lawfull things in a lawfull manner j as a moderation in dyet, in clothes, in recreations, and pleafures, a moderate life of a lawfull calling, and many more which may bee meanes to further this worke : but yet wee muft Exreffein ta ^ c heed of excefle in thefe lawfull things5 that kwfui things, is, wee muft take heed that wee doe not goe to ngerous. t fa t utmoftof them; for if wee doe, it isathou-fandto one wee fhall exceed. As for example, Ic is lawfull foramantoeate, andtodrinke, and to ufe the. Creatures of God for his nourifhment 3 and it is lawfull for a man to cloath his body, and ufe recreations fo farre forth as they may

iervc

ierve for the good of his body; bat if hee ufc thefe inordinately, that is, if he care ro furfet, and drinke -to bee drunken, and ufe his pleafure to fatisfie hislufts by neglecting his place and calling, they are fo farre from being meancs of Mortification, that they become utter enemies unto the worke: therefore if you would have this outward meanes an helpe toMortificatiotyhat is,if you would have them * to bridle nature,then lookethat you ufe lawful things moderately.

Thefecond outwardmeanes are Vtnvesand Promtfes 7 Thefecond \ andthefein tftemfelves fimply are good, and may ° u c ^ a /vowe$ bee a good meanes to Mortification, for they are and prorates as an Obligation to bmdea man from the doing of fuch or f iich a thing 7 for fo the proper fignifica-tion of a Vow is, tobindeaman, as it were, to his good behavioural way es provided^that ft be of indif- ^Xil Whc " fcrent things 5 that is, of things that be lawful!, clfe Vowes binde not a man to the doing of that which is evill: now if it be made in things lawful!, and to this end, for the brideling of our evill difpofition of nature, that we will not doe thisorthatthing, or i£ **— * wee finde our nature more flibjeS to fall, and more inclined unto one finne than another, or more adduced unto fomepleafure than another, to make a Vow in this cafe, it may bee a meanes to bridle our aflfeftion in this thing.Bnthere wemuft takeheed,that we make them not ofabfoluteneceffity, by afcribing aTcm^d of" any divine power to them whereby they are able to and mads.. efFc&it, but to efteeme them things of indifference, which may either be made or not made, or $lfc they become a fnare unto us:Again,ifthoumakeft avow in

E. 3 this

%o The DoSirine of Mortification.

this cafe, that thou wilt not doe fuch a thing,or fuch a thing, if it be for matter of good to thy foule,make confeience of it, take heed thou breake not thy vow with God in this cafe y for as this tyes thee in a double bond, fo the breach of it becomes a double (inne; 3 • Againe, take heed that thy vow be not perpetuall,for then it will be fo farre from being a meanes of thy good,thatit will be a fnare untoevill ; for when men make perpetuall vowes,at laft they become a burden, and men love not to beare burdens ; Therefore, if you make a vow,make it but for a time ; that is,make it fo that you may renew it often, either weekly, or monethly, or according as you fee neceffity require; ib that when time is expired, you may cither renew them, or let them ceafe. Now if you obferve this in the making of your vowes, it may be another meanes unto this worke, otherwife it will be a fnare. The thirdout- The ^^ outwar d meanes,is, The aruoydmg of alloc ward meanes, cafionto finne: Whenamanavoydseither thecompa-^°>' din K oc -nyof fuch men as formerly were a meanest© pro-onio m, . YO k c hj mto {Jnn^ or the doing of fuch adions as may provokeluft or finne in this kinde,or places that are infedious this way; this will be a meanes to mortification. And this we find was that command which God layd upon every Nazarite, Ntmb. 6.4.they muft not onely abftaine from ftrong drinke, but alfo they muft caft out the huskes of the grapes, left they be an oecafion of thebreach of their vow: So in Exod. 1 2. 15 .the children of Ifrael were not onely commanded to abftayne from the eating of unleavened bread, but it muft be put out of their houfes, left the having of it in their houfes fhould bee an oecafion to make

them

Th$ Voftrlneof Mortifieation. % I

them to breake the Commandement: Thus wee fee thattheavoydingof theoccafion of finne, will be a meanes to keepe us from finne,

But fome will fay,1 am ftrong enough, I need not OUt8*> have fuch a care to avoyd the occafions of finne: iris truest is for Babes^and fuch as are weake Chriftians, to abftaine from fuch and fuch occafions ? but as for me that have beene aProfeffor along time, and have fiich a ftrength and meafure of faith,! need not much to (land upon thefe termes.

To this I anfwer,that this is mens weaknefle thus to ^^, objw<ft,for this want of feare arifeth from the want of fpirituall ftrength $ for this is the nature of fpirituall ftrength in a man when he feares finneandthe occafions of finne, the more he feares in this cafe,theftron-ger he is; and the lefle he feares, the weaker he is • theleffe fpiritual ftrength he hath,whatfbevcr be may fecme to have: therefore,doeft thou find want of fpirituall feare in thee,then thou mayft juftly feare thine eftate; for ifthou haft true grace in thee, it will be fo farre from making of thee carelefle,thatit will make a double hedge and ditch about thy foule. Againe 3 know that all the ftrength thou boafts of, is but ha-bituall grace, and what is habituall grace but a creature j and in relying upou itfho* makeftflejh thine amc; that is, thou putteft more truftand confidence in a creature,thanitiGod, which is a horrible finne, and flat Idolatryitherefore you fee this is mens weaknefle thus toobjed.. Ttefcurch

The fourth outward meanes is, Fajling and Pray er, outward though abufed by the Papifts,yet very neceflaiy,and ^ n "^ a goodoutwardmeanes to Mortification, being ufed prafcr"

lawful*

j i The Detirine of Mtrtification.

lawfully: for what is Fafting but a curbing of the flefh,and a pulling of it downe,a brideling of Nature, and a kmde of mortifying of the body ? and what is Prayer, but a praying or begging of grace,orfor the prefervation of grace,and power againft corruptions? Thefe t wothings are very commendable, and much ufed in the Primitive Church 5 for the Apoftle Garb, Let Fafitng and Prayer be made for alltbe Churches which ifit had not beene neceflary,he would not have commended it unto the Church. And I fee no reafon why it fhould be (o muchnegle&ed amongft us, efpecially at this time, in regard of the affiidlion of the Church abroad, whole neceiTity requireth it 5 and alfo being a thing fo acceptable toGod,and commendable in the Church,I would it were in greater favour and requefl amongft us.

The third meanes, if you would have yourfinnes Me*nfs,The roortified, is. To labour to get the afftftance of the afliftaiice of Spirit; for this rru-ft of neccility folio w,or elfe the 0-ebefpipr. ther two will nothing availc us • for what will-it a-vaile us though we have a willing heart to part with finne,and what though we takepaines itathe mortifying ofour lufts, if the Spirit doc not accompany us, all is nothing worth* therefore if thou wouldeft have this worke effeftually done, thoumuft get the Spirit. But this may feeme a flrange thing, a thing of im-ObitCu poflibility to get the Spirit; for you will fay, How is it in our power to get the Spirit < How can we caufe the Spirit to come from heaven into our hcarts,fceing our Saviour faith, lohn 3. 8. that the wmdhlomth where k lufteth ; that is, the Spirit worketh where it lifteth: now if the Spirit bee the agent and worker of every

grace.

grace, then how is it in our power to get him 1

To this I anfwer, howfoever I grant that the Spi- ^foer. rit is the agent and worker of every grace, yet I fay, there may be fuch meanes ufed by us, whereby wee may obtaine the Spirit; and therefore-the Apoftle faith, Kom.%. 13. lfyotihve after the flejh yovjhill dye, b\tt if you mom fit the deeds of the flejh ym jhall live : which muft be done by the Spirit 5 for the Apoftle makes us the Agents, and the Spirit the Inftrument; whereby he fhewesus thus much, That it is poilible notonelyto get the Spirit, but alfo have th£ workc of the Spirit afcribed unto us.

Now as there is a meanes to get the Spirit,fo alfo How the Sp»« there is a meanes to hinder the Spirit j fo that theSpi- r » ™y *> e rit may be wonorloft,eitherby the doing or the not WOBor 0i -doing of thefe three things t

Firft, if thou wouldeft have the Spirit, then thou I# muft know the Spirit 5 that is, iotoknowhimasto give him the glory oftheworke of every grace : for how fhall we give the Spirit the glory of every grace if we know not the Spirit 1 And therefore our Saviour makes the want of the knowledge of the Spirit the reafon that men doe not receivethe Spirit: Iok 14. 17. / rv HI fend unto you the Comforter^ whom the world cannot receive^ beemfe they know him not : that is , the world knoweth not the precioufnefle of the. Spirit, therefore they lightly efteeme of him; but you know him,and theexcellency of him, therefore you highly efteeme of him : The firft meanes then to have the Spirit, is, Labour to know the Spirit, that you may give him the glory of every grace,

Secondly,ifthoH wouldeft havethe Spirit^ then 2 ;

F take

take heed that thou neither refift the Spirit,nor grieve nor quench it. How the Spi- Firft, take heed thou refift not the Spirit ; now a xjtii nfiflcd. man is (aid to refift the Spirit, whenagainft the light of nature and grace he refiftcth the truth^that is,when by arguments,and rcafons,and ocular demonftrations laid before him,whereby he is convift of the truth of thcm,yet knowing that theyare truth,hc wil notwithstanding fetdowne his refolution that hee willnot doe it ; this is to refill: the Spirit: Of this refitting of Aft* 6. io 4 & the Spirit we read in Ac7s 6. 1 o.compared with Act. 7 * J l ' 51. it is faid of 'Stephen, that they were notable to refift the

Wi[dome ,and the Spirit hy which hefyake * that is, hee o-verthrew them, by argument- and reaion, and they were convinced in their confeiences of the truth: and yet for all this it is fayd, Atfs 7.51. Tee have alwayes refified the Spirit \ as your fathers have done y fo doeyee ; that is, howibever ye were convid in your con/cicn-ces of the truth of this D o&rine which I deliver, yet you have fet downe your refolution that you wil not obey. Now this is a grievous finnc, forfinncs againfl: Godand Chrift (hall be forgiven,they are capable of pardon,but the refifting of the Spirit, that is, finning againft the light of the Spirit, is defperate and dangerous, awibe Spi- Secondly,what is meant by grieving of the Spirit** gneved. ^ • ]<j ovv a mm i s fayd to grieve the Spirit when he commits any thing that makes the Spirit to loath the foule y and therefore the Apoftle faith. Grieve not the ^/Wf,.^^4.30. that isyby foule fpeeches and rotten communication; for the Apoftle in the former rfc had exhorted them ftom naughty fpeeches, Let

The ^DoUrine of Morufkatm. * *

(/aith hcc) w evill Communication proceed out of your moutbes-ytixd then prefently adjoynes,W 'grievenotthe Spirit: for if you give your felvcs to corrupt Communication and rotten fpeeches, you will grieve the Spirit, it will be a meanes of the Spirits departure: the Spirit is a deaneSpirit,and he loves a cleane habitation, a heart that hath purged it fclfeof thefe corruptions. Therefore when you heare a man that hath rotten fpeeches in his morfth,fay,that man grieves the Spiritsfor there is nothing fo odious and contrary to men,as thefe are to the Spirit 5 and therefore if you would keepe the Spirit, then let your words be gracious^ wdredrvithfalt ^thatis, with thegraceof the Spirit proceeding from a fan<ftified heart: and as fpeeches, foallevilla<5iions, in like mariner, grieve the heart.

Thirdly, what is meant by qvenching of the Spi- How thc $ . rite' A man is fayd to quench the Spirit,when there is a ric is qutn?: carelcfheflc in the ufing of the meanes of grace wher-chcd -by the Spirit is encreafed s that is, when men grew * ' carCleffeand remifle in the duties of Religion, either in hearing, reading, praying, or meditating. Againe, t when a man doth not eherifli every good motion of the Spirit in his heart, either to pray, or to heare,&c. but lets them lye without pradice, this is a quenching of the Spirit: therefore the Apoftle faith, iThef. 5. 19.Quench not the Spirit 5 thatis, by a negleft of the meanes.

Thirdly,if you would get the Spirit, you m^ft>rft prayer 5 for prayer is a fpeciall meanes to get the * Spiritjand it is the ftfrte means that Chrift ufed when hee would have the holy Ghoft for hk : Difciples,hee

F 2 prayed

$6 Tht DottrinVofMorttfrtiloti.

prayed for him,as you may {ccy&£. 14.14. Iwillpray the Father, and hee will fend the Comforter unto yon ; that is, the holy Ghoft ; for hee can comfort indeed, and hee is the true Comforter 5 and indeed there 15 no true Comfort but what the Spirit brings into the heart. Now that the Spirit may bee obtayned by prayer^ is proved Luk. 11.13. where our Saviour UtotiH** makes it play lie byway of opposition to earthly parents; i 7 ^ (faith he) tf your earthlie parents can give good things unto their children^ then how much more will pur heavenly Father give the holy Ghoft untothemthat '#ske him: Therefore if thou wouldeft draw the holy Ghoft into thy heart, then pray for him ; prayer is a prevailing thing with God,it is reftlefle, and pleafing unt© God,it will have nodeniall; and tothispurpofe faith God to Mofes^ Wherefore deft thou trouble me? that is, wherefore art thou fo reftleffe with mee that thou wilt have no deniall till I grant thee thy defire? Co thenif you will prevaile with [ God by prayer, you may obtaine the Spirit.

The fourth meanes,ifyou would have your finnes M«nc1,To mortified, is. To walke in the Spirit; that is, you waikcinths muftdoe the a&ions of the new man ; and there-s ? irh * fore the Apoftle faith, Galat. 5.1$. Walke in the

Spirit. Now here by the Spirit is not meant the holy Ghoft, but the regenerate part of man; thatis, the new man, whofe anions are the duties of holinefte, as Prayer, hearing the Word, receiving the Sacraments, workes of Charity, either to the Church ingenerall, or to any particular member of it 5 and there muik notonely bee abare performlhg of them, for fo an hypocrite may doc, but there muft bee

ade-

a delight in them s that is, itmuftrejoycethefbule when any opportunity is offered whereby any holy duty may bee performed. But on the contrary, when wee grow remiife in prayer, or in any other duty, the devill takes an occafion by this to force us to fome /inne 5 hereupon wee prefent-\y yeeld, becaufe wee want ftrength of grace, which by thenegleft of that duty wee are weake in. Wee know fome phyficke is for reftoring, as $%m n s \ well as for weakening, thereby to preferve the *" ftrengthof the body ; now this walking in the actions of the new man, is to preferve the ftrength of thefoule, it preferves fpirituall life in a man, it enables him to fight againft Corruption, and lufts; for what is that which weakens thefoule, but the anions of the old man * Therefore if you would mortifie your lufts, you muft walke in the Spirit.

The fifth meanes, if you would mortifie your ^ lufts, is this, You muft get Faith : fo faith the A- Meanes,Fa»h poftle, Attsxt.g. Faith ptmfeth the heart 5 thatis, Aft * iy '* k flayeth the corruption of the heart, it mortifies everyinordinatedefireof the heart, k purgethout the filthinefleof our nature, it makes it a new heart in quality 5 that is, it makes it fit to receive grace, and who would not have a heart thus fitted to good ? Againe, It isfaid, Efbef. 3. 17. that Chrifi may dwell inyeur hearts by Faith: as if hee fhould fay, p c '^ lr * Faith will purge the heart \ for where Faith rs,Chrif t is,and Chrift will, not dwell in a rotten heart, that is impure., and not in fGme meafure falsified by the Spirit.

F * But

Artvpf. i

The order of Faith in the regenerate,

Obiett.lt

HowChrift dwek in the hearc.

Simile*

$ 8 The VoStrine of Mortification]

But yon will fay, there are divers kindes of Faith,' Wbat Faith is this then that thus purifitth the heart?

By Faith in this place is meant a Iuftify ing Faith ; Faith that applyeth Chrift and his righteoulheflein particular unto a mans felfe for his junification, and hereupon he is ray fed up to holinefle,and enablcd,out of love unto Chrift,to mortifie finne.

Now the order of this grace in a regenerate man, is wonderful!. for firft,the Spirit, which is the holy Ghoft, comes and enlightens the mind,then it works Rith,and then Faith drawesdowne Chrift,and when once Chrift comes,he takes poffeffion of it, never re-fting till he hath rid the heart of the evill difpofition of nature with a loathing of it 5 then the regenerate man hereupon out.of love unto Chrift,and hatred unto finne, begins to mortifie his corruptions.

But you will fay^ How can the Spirit of Chrift, which is the holy Ghoft,dweli in the heart,feeing he is in heaven?

To this I anfwer,that the Spirit dwels in the heart as the Sunne in a houfe 5 now we know that the proper place of the Sunne is in the Firmament, yet wee fay the Sunne is in the houfe, not that wee mcane that the body of the Sunne is there, but thebeames of the Sunne are there in the houfe: fo wee fay,that the proper place of the holy Ghoft is in heaven; and when wc fay hee is in the heart of a regenerate man, we doe not meanc cflentially, but by a divine power and nature y that is, by fending his Spirit into the heart, not onelyto worke grace in the heart, but to dwell therein. Now when the Spirit hath taken pof-feflion of the heart, it drawes and expels away all the

dark-

darkenefle of the minde, and makes it to lookeand to fee Chrift in a more excellent manner than bcfore 3 af-furinghimofperfe&Juftification, and rerniffion of hisfinnes.

And here the error of many Is met withall, in the Error about matter of Mortification; they will have Mortificati- ™Xtea\ IOn on firft wrought, and then they will lay hold upon Chrift for rerniffion of finnes. Oh,foy they,if I could but finde this finne, or that finne mortified, ehen I would lay hold upon Chrift, then I would beleevc; for alas, how can I looke for remiffion of finnes,how dare I lay hold, or how can I lay hold upon Chrift, when I finde that my corruptions havefuch hold on raee $ But thefe are deceived, for this is contrary to theworkeof the Spirit: forfirft, FaithafTureth of pardon, aad then followes Mortification • that is, whenamanisoacealfuredof pardon of finne, then hee be ginnes to mortifie, and to flay his corruption; for Mortification is a fruit of Faith: and therefore the Apoftle faith, Pbil.3. 10. ThatI miy feeletbe power of bisdeMb,aftd the vertue of bis refurreftion: Now what is meant by this but the two parts of repentance,Morti-fication and Vivification i The Apoftle beleeved before, and now he would have his faith appeare in the grace of Mortification, that he might fenfibly feele it*-And therefore, if you would have your finnes mortified, you muft by Faith draw Chrift in:o your hearts.

Thefixthmeanes, if you would faave your Cymes : * . mortified,is, to get fpirituall Joy. But this may feeme rf^X©//'* a ftrange thing to mortifie corruption by ^ a man or a woman would rather rhinke that this were ameanes

to cncreafe finnc; but it is not fo^for fpirituall Joy is a fpeciall meanes to mortifie fin,if we doe but confider the nature of Mortification; for as I (aid before,what is Mortification but a turning of the heart,a working in it a new difpofition t Now wee know when the heart is not regenerate it is full of f orrow, and joy in this eftate increafeth finne: But when the heart is turned from finneto grace, that is, heavenly difpofed, thereisapleafantobje&reprefented unto the eye of the foule, as Chrift Juftification, Remiffion of finnes, and Reconciliation: and hence arifeth a fpiritual Joy inthefoule, which re joy cing is a Mortification of finne ; for when a man or woman fees fuch excellencies in Chrilt, (as before) he fo rejoyceth in them, that he loatheth whatfoever is contrary to them. As Smihl \ a man that hath gotten a faire Inheritance which formerly was content with afmall Cottage.but now the right that he hath to the other, makes himdefpife that: fo it is with a regenerate man, this fpirituall Joy ^ ,,., makes him bafely to efteeme of finne,and his naturall eftate: and therefore faith the Apoftle, i Cor.i 5.31. Iprotejlthatbytherejoycinglhave inCbriJl Iefus^ I dye daily .- that is, that fpirituall 3 oy which hee had in Chrift,of Juftification and Remiffion of fins,and that fight of glory which he faw by Faith, mortified {innc in him, made him bafely to efteeme of his corruptions; Weefee, by example, a man that is wrought upon by theLaw,or the Judgements of God,may for a time leave fome finne,and rejoyce in good, as Herod heard' hhn ^/^;and yet this his joy dt>th not mortifie finne, bccaufeit is not wrought by the Spirit upon an apprehenfionoftheloveof God;thatis P itdothnot

proceed

proceed from the right root; for fpirituall j oy that mortifies fin,arifeth froman afluarance of remiffion of fins; but this arifeth from fome other finilter refpefr, or elfeforfeare ofhell.Now that fpirituall joy mortifies finne,the Wife-man proves, Prov.i. 1 o. compa-, red with the 1 6. verfc, When Wifdome entrtth into thy heartland Knowledge ispleafant to thy foule^&c.itjhal keep thee from thefirange woman. When Wtfdome entreth into thy heart ; thatis, when the Spirit enlightens thy mind * to fee, grace and knowledge is pleafant unto thee 5 when thou doeft re Joyce in the knowledge of Chrift, and graces of the Spirit, then it fhall keepe thee from. the Grange woman; that is, from inordinate affedi-ons, which otherwise would bring thee to deftru&i-on. Thus you fee that fpiritvall joy is an excellent meanes to Mortification.

The feventh meanes,if you would have your finnes 7 mortified, is, Humbleneffeofminde: this is. an excel. Meanes, Ha. lent meanes to Mortification ; for when the heart is mnt>; ' proud,it will not yeeld; that is, it is unfit for grace; for there is nothing fo contrary unto the nature of the Spirit, as a proud heart; and therefore the Apoftle faith, 1 Pet. 5.5. Godrejifteth theproudjbuthe gives grace to the humble. He refifieth the froud^ that is, heedoth ftandinoppofitionagainfthimasone moft contrary unto him; he rejedieth his prayers and his a&ions,be~ raufe they proceed from a proud heart: but heegives grace unto the humble ; that is, the humbie heart is fit to receive grace, therefore he fhall have every grace Humbiene£c neceflary to falvation, as Faith,Repentance, Mortifi- ^"^ cation, Peace of Confcience,and Remiffion of finnes; W Now this huHibleneffe of mind is abafe efteeming of

G a mans

a mansfclfe in an acknowledgement of his unworthi-neUe to receive any grace with an high eftceme of Godslove^whichindeedmayfeemetobecontrayto fpirituall joy,but it is not fo:for the more humble any man or woman is, the more fpirituall joy they have: it is increafed by humility, it is decrcafed by prides the humble heart is alwayes the joyfulleft heart ; for the more grace the more humblenefle, and the more *» humility the more fpirituall joy, for where thereis a want of grace there muft needs be a want of fpirituall joy. Now deje&ibn and huimlitie are of a contrary nature* amanmaybeecaftdowne, and yet not bee humble $ humbleneffe of mind is more inward than outward, but the other may be outward but net inward ; therfore if you would have your finnes mortified, get an humble heart: for it is faid, /yi/w.34. l #• The Lord is nigh unto them that are of a broken heart: a brokenheartis an humble heart : and, Ezek.16.26. ' '* * l ' A new heartland anewJpir it rvili Fgiveyott: that is, when I have throughly humbled you,andclenfed you from your rebellioufnefle againft me, then I will doe this and this for you: well then, labour for humblenefle of mind,if you would have your fins mortified. Thus much of the word Mortzfie.

We now come to a third point, and that is, what are thofe things that are to be mortified? and thefe the Apoftle calls in generall/^/y members: Hence we note, jy % That all earthly members are to be rmrtified.

For the better explaining of this point, wee will firft fpeakeof the generall,and then of the particulars: butfirftof all, becaufe the words are hard, we will

fliew

/hew y ov by way of explanation, firft, what is meant by members 3 andfecondly, what is meant by earthly members.

For the fir ft ^ What is meant by Member-s?By mem. x bersis meant finne,or any foule affection of the heart, whati* here when the heart is fet upon a wrong objedl; or elfe up- Incai ? t b ? onagoodobjed, yet exceeding either in the man-racnD crs? ner or the meafure, makes it a finne : as firft, when a mans heart is fet upon a bafe objfed, as the Satisfying of his eyes according tothe luft of his heart, or fee upon his pleafure inordinately to the fatisfying of his lufts-, now thefe are bafe objeds. Againe, there are other objects which in themf elves arc good and may beeufed, as care of the world, and the things of the w6rld: a man may lawfully care for the things of this life that hatha charge, or a man may ufe his pleafure for rccreation,or may feeke after his profit, thereby to provide for his family ^ but if the care for the world, and the things of this world,exeeed eitherinthe manner or the meafure, thatis,if they be gotten unlawfully, andif the heart luft after them, if they breed a dif-ordcr in the foule, and a neg led of grace, then they become finne.

Now they are called members for thefe reafons: Why called The firft reafon is,becaufe thefe bafeaffedions.fill »c»b«s. up the heart; that is, they make the heart fit for all Re4 f* l ' manner of finne, even as the members of the body make the body fit for adion: now we know that the body is not perfed, if the members bee not perfed; fo when the heart is not filled with thefe members,it may be fit for finne but not for every finne, but this filling of it makes it fit for all finne $ and therfore the

G 2 Apo-

44 Ik* DoRrineof'Mortification.

Apofllc faith, 2 Pet. i. 3. According to his divine power be 2-Pct. in hatbgivenus all things y that is, by divine nature wee all cometo the knowledge of the Faith : now that which is contrary to the Spirit, and the knowledge of him, ismadcupby'thefebafeaficdions,cvenasthe body is mad.: up and complete by its members* R**Ji 2 ' Secondly, they are called members becaufe thefe

bafe affedions doe the adions of the unregenerate pan,cveaasthe menfbers of the body doe the adions of the body 5 for they receiue into the heart all manner offinne,andthencethejrfendbafc affedionsinto all the reft of the faculties. Keaf t 3, ' Thirdly, they are called members, be&iufe they are weapon? oftMrigkewfneffcfox fo thcApoftle cals them even as the anions of the new man are called the weapons ofrighteoitfnejje 5 that is,thc care for the adions of the new man.Now we knowthat it is the property of one member to fight for the good of another 5 as we fee, one member will fuffer it felfe to be cut off, and feperatcd from the body for the good of thereft^ and fo it is in like manna* with thefc/orali will joynetogether for themortifying of fin one in another.Oathe other fide, thefc weapons of unrighteoufneffe, they fightfor one another againft grace,they are careful to performetheadionsofthe old man,ancko fulfill every loft of the flefh. _ ' Fourthly,they are called members, Ixcaufe they are

as deare unto the heart,as any member is unto the body, and therforcin Scripture they are called the right band, and the right eye, Mat. 5.49. that is, they areas dearc,and f tick as clofe unto the heartland wil as hard-ly be feperated from it,as the neareft & deareft mem-

bsr

mir

dcd.

Th$Vo8rineofMortification. 45

ber of the body : thus much of the word member. Secpndly 3 what is ment by earthly members-i^y e^irtfc 2 ; ly members is merit al earthlyaffeftions^as immodefflfe w «at is men* cares, inordinate lufts; or it is a depraved diipofition ^nbcil of thefoulc,wherby it is drawn from heavenly things to earthly; that is 3 it is drawne from a high valuing of heavenly things to a bafe efteem ofthem,and from a bale cfteeming of earthly things,untoa-high efteem of thcm^this is earthly mindedndle. But for the better explaining ofthis point j firft, we willfhew what itis to bee earthly minded: fecondly,wfeat it is to bee heavenly minded.

For the firft,what it is to be earthly minded:It is to what it is to mind earthly things 3 or heavenly things in an earthly bo earthly manner ; that is,when the fouleis depraved fo offpi-ritu all life thatit looks upon grace and falvation with a carnal! eye,when it is rsprefentcd unto ittbecaufe it is but naturalist is not enlightncd by the Spirit; now til a manbeenlightned by thcSpirit 5 he cannot fee fpi. -ritirall things in a fpirituall m inner. Howfoever, I grant that by the light of nature, a man being endued with areafonabIefoule,therby may cometo diCcemc of fpirituall things,yet fo as but by a common illumination of the Spirit,as we call it; not as they are,but oncly aahe conceives ofihem by his natural! reafon: For firft, by nature a man may conceive of fpirituall things, but not fpiritually; for nature cangoe no further than nature: now what is competible andagrec-able to nature he hath a taft of, he fees things fo farre as they arefutable unto his nature $ but nature can looke no further^for this is the property of nature, it go?s all by the outward fenCe and appetite 5 and no

G 3 man

man can apply fpintual things by the fenfes,butearth« lyihings,

Secondly ,by the affe&ions a man may conceive of

ipirituall things, for the affe&ions are the pfoper feat

of Jove, and a man being endued with love, may be

afteftetlwith heavenly things, fo farre as they are

fweet unto nature; and hence may arifefeareof lofing

them, nor becaufe they are heavenly things, butbe-

caufe they are fweet unto his nature. Befides, the af-

fc^ions may reftraine him, and turne him from eftee-

ming of things bafe,toan efteeming of things that are

more excellent, and yet be but earthly minded; for

it is not the affe&ion to good that proves a man to be

good, but it is the rice of the affediion that is the

ground from whence they Ipring ,namely,from a hare

enlightned by the fpirit: Herod may affed lohn y and

. Iohns docirine, but this is not bred by the /pint, but a

carnallaffe&ion.

3 ; Thirdly 3 by the under/landing, or mind, a man may

How a man come toconceive of ipirituall and heavenly thiftgs •

k^owT^w ^^ srn ^ ema y be -enlightened with the knowledge

Juhin^and ofthem, and yet be but earthly minded: As for cx-

yctnocbcrc ample:

n?w ' C j Firft,he may fee a vertue in heavenly things above

all thtngs In the world, he may conceive of them by looking into them, fo that a vertue and power may appeare in them excelling every vertue in any thing elie , and yet not renewed. 1 Secondly, if hee be of a more noble fpirit he may

doe good, either for Church or Common- wealth -, bee may be very liberall and bountifull unto any th.it flull fceke unto him in this kinde, and hereupon

may

may grow remifle after the things of this world, and fo be not all fo violently carried away after covetouf-nefle^and yet not be removed.

Thirdly, hee may come to fee holinefle in the children of God, and thereupon be wonderfully affe&ed 3 % with it, infomuch that he may wifh himfelfe the like: nay more,he may wonder at their holinefle, and be a-ftonifhed with an admiration thereof,as one overcome of ir,and yet not be renewed.

Fourthly ,he may come to lee into the attributes of * God, both the communicative Attributes which are communicated to the Creatures, asjuftlce, Mercie, RightcoufheflqPatience.and the like "j and alfcthofe that are not communicable, but effcntially proper to God, as Omnipotencie,Omniprefence 5 and the like; and hereupon he may acknowledge God to be f uch an one as thefe declare of,or elfeas he hath made himfelfe knowne inhis Wordras we fee inNebucbadnez,ar^ Dan 4,34; D^.4.34. and yet be not renewed.

Fifthly, he may fcele the fweetnefle of the promi- * fes,ofremiflionoffinnes,juftification, and reconcilia-tien,and rejoyce in them, as Herod heard Iohn gladly, Mark.6.20. that is, he was glad to heare lobn preach Margie, repentance and remiffion of finnes, hee felt fweetnefle in this, fo hee was content to heare that it was not lawfull for him to have his brothers wife,but he was not content to obey: in like manner, any man or woman may findefweetnefle in the promifes,and yet noc-fee renewed.

Sixthly, hee may beleeve the refurre&ion to life, f and hereupon rejoyce after ir, becaufe hee beleeves there is a reward laid up for the righteous withChrift

and

and may defire to be made partaker of ic with them, ^nd yet not be renewed: For If youlooke into this man, none of all thefe have the firft feat in his heart, but they arc, as it were, in a fecond roome or clofet": forearthly things have the firfl: and principall feat in his heart,butthefe come in after,as handmaids or fer-vants nnto the other, and therefore have no fpirituall tart to him. The order of ■ To make this plaine, let us confider the order of the faculties the faculties of the foule: the minde is the principall of the fouJc. f^i^ 2nd this rules the will and affe&ions : now the minde being earthly difpofed, the will and affe&i-ons can goe no further than the minde guides them : every faculty hath an appetite, and the foule of a man hath an undcrftanding which governes -> nowlooke what the minde of a man loVes or hates, that the will wils,or wils not; for the will is but the appetite that fellowesthe under/landing. Againe, every facultyin man hath a fenfe,and by that it is drawne to affe& that which it chufeth, for the defire follovves thefenfe ; and as it is with one faculty fo it is with all the other of the faculties; for thefaculties fuitallafter the fen--fes,andaflie& that wlpich the mind affe&s : and thus the will and affections hanging upon the minde, it is unpoffible that the wil of a man fhould will and affect any other thing than that which the minde is affiled with. q But here fomeQueftions may be moved: the firft

^ eJi * * Queftion is this s But is there fuch light in the under-ftanding as you fay, then it feeme that a naturall man may by the light of nature come unto true knowledge t

To

To this I anfwer, that a naturall man may comefor j n „r t ; fubitanc^as farreasafpirituallman,buL not in a right How a natu-manner; ciig Apoftle faith, Rom, 8.5. J hey that areof " ll man . ™ a ? the fleil. f doe favour the things of the flefn: ar;.d,i Cor.2.14. aStWagJu" 1 Thenat> rail tmnperceiveth not the things of the Spirit: where theApoftlefaith,hedoth not know them at all, for he wants afandified knowledge of* them 5 hee knowes them, but not by that knowledge which is wrought by theSpirit alwaies accompanied with fan-dification; he knowes them for fubftance, but not in the right manner, as to be a rule to his life. A carnal! man may fpeake of fpirituall chings,but not religiouf-ly 7 that is j with an inward feeling of that in his heart which he fpeakes of ; fo alfo a carnall man may have light, but it is butadarkelight^ hee may have light intheunderftading,butitis not tranfeendent unto the reft ofthefaculties to transforme and enlighten them, and therfore though he haveiight,yet ftill he remains in darknefle.

The fecond thing to bee confidered is this, What what it i* e* it is to be heavenly minded: A man is faid to be hea- j^ 3 ™* 11 * venly minded when there is a new life put into him, whereby he is able both to fee and to fpeake of fpirituall matters in a more excellent manner than ever he was: An$l therefore the Apoitle fakh^/^/4.23. WEpkcf-4«i3* , he renewed in thejpirtt of your mtndes j that is 5 get a new kinde of life and light in your foule; for when Chrift enters into the heart of any man or woman, hee puts another kinde of life into them than that which hee had by nature; the Spirit workes grace in the heart, and grace makes a light in the foule$ it makes another kind of light than before $ for before there was but a

Jri naturall

50 The DoEinne of Mortification.

naturall light,a fight of Chrift and falvation,but with anaturalleye; but now there is a fpirituall light in his foule whereby heisableto fee Chrift in another manner, and therefore it is called the light of the mind, the boring of the cares^ and the opening of the eyes ; that is, there is a change & alteration wrought in him where, by he can perceive.fpirituall things^his eares are opened to hearethe myftcriesof falvation,witha minde renewed to yecld obedience unto them, making them the rule of his life 5 and his eyes are opened to fee the excellencies thar are in Chrift, as remiflion of finnes, juftification, and reconciliation in a more excellent manner then before; hee is, as it were, in a new w r orld, where he fees all things in another manner then before. Now I doe not fay, that hee fees new things, but old things in a new manner; hee faw Juftification, Remiflion of times, and Reconciliation before, butnow hee fees thefc and Chrift in a more excellent manner s there is^ as it were, a new window opened unto him whereby hcefees Chrift m a more plaine and excellent manner, and hereupon he is affuredinthe way of Confirmation .of the remiflion of finnes: heehadageneralltruft in Chrift before, and he faw aglimpfe of hira^ but now hee en-joyes the full fight of him ; that is, fuch a fight as . .£, brings true comfort unto the foule. As a man that travels into a farre Countrey fees at laft thofe things which before he faw in a Map ; heefaw them before, but in adarke manner > but now he hath a more exa# and diftinft knowledge of them: even Co it is with a regenerate man, hee faw Chrift and the privileges shot are in Chrift before, but darkly, as it were in a

Map,

Map, onely by a common Illumination, but now hec fees them by the fpcaall Illumination of the Spirit through grace : And therefore the Apoftle faith, 1 c©r,*.*« iCor.2.9. The eye bath notfeene, nor the eare heard^nei- ©F enC(i * ther hath it entrtdinto the heart of man to conceive ofthofe things that God hath prepared fir them that love him: Ho wfoever this place of Sctipture bee generally ex-pounded and underftood of the Joy es of heaven, yet, in my opinion, it is much miftaken > for by this place is meant thofefpirituallobje&s that are fhowneunto a man when the Spirit begins firft to enlighten him ; the eye hath notfeene y chat is, which it hath not feene in a right manner; he never faw them in fucha man-ner as now they arc fliown unto him,henow fees heavenly things in another manner, he fees ] uftification in another manner then before, hte fees remiffion of finnes in another manner then before: folikewife he fees finne in another hew then before; for now he fees uemiflion of finnes follow them as a medicine to hcale them: Againe,hefees Jufhficarion and Remiffion of finnes in another hew, he lees them in an higher manner then before, hefeesthemnowasfutable to him-felfe, and necelliry to falvation, before he law them as good, but now he fees them as moft excellent. As it is with a man that is well, fo it is with aman that is &"*?** not regenerated: now tell a man that is well, of Bal-fome and Cordials, what reftoratives they are, and what good they will doe to the body, yet hec will nor lif ten unto them becaufeheis wel and needs them not -, but tell them unto a man that is ficke and difea-fed,he wil give a diliqenceare unto them becauft they 3i? Citable for his difhie: fo it is with afpirfcixail

H z mant

5X The Defameof Mortification]

man before he be regeneratc,he Mens not,he regards not fplrituall things; when hee heares of Juftifica-tionand Remiffion of finnes, hee fleightly paffeth them over, becaufe he feelethhimfelfein health,and findes no want of them 5 for what fhould a man take and apply a plaifter to a whole plaee that hath no need of fkchathing i but when hee is once renewed and mortified, then hee finds thefe futable to his difpofition; and this is to bee heavenly minded: A naturallmanor woman may talke of grace, of Iufti-fication, and Remiffion of finnes, but they cannot fay that thefe are mine,or that I ftand in need of them; for fo faith the Apoftle, 1 Cor. 2.14. The mturallman ferceivetb not the things of the $irit: that is, hee may talke of deepe points of Divinity, but not by the feeling of the Spirit j he may fee God and Chnft 3 but not in a right manner.

Qttft . a. But you may fay unto mee, If a man heavenly minded may fee thus farre, then when hee comes once unto this eftate, he needs not feeke any further Illumination f

ftftyfe.2. To this I anfwer, that though the fpirituall man bee thus minded and enlightened, yet hee muft feeke for more $ becaufe this knowledge is but in part; For me know but in part, faith the Apo-ftle, 1 Corinth. 13.12. that is, though wee know much of heavenly things, yet it is but a part of that wee ought to know, or that wee fhould know: therefore wee muft ever bee breeding in the Spirit, wee muft bee ever growing towards perfection : now there can bee no growing till the mmde bee enlightened^ for this isaworkeof theminde%

and

Th$ DoSrlneof Mortifieathn. 5 5

and fo farre as the minde is enlightnecf, fo farre is the will enlightened, and not onely that, but the reft of the faculties are enlightened accordingly.

But you mayagaine lay unto mee, If this light Q*<?/?#$. which you fpeakc of be feated in the mind, then how farre doth this light redound unto the reft of the faculties, feeing the other feeme not tobeefenfible of this light,becaulemany times there is fuch rebellions in them i

To this I anfwer,That earthly and heavenly min- A - ; -dedneffe is feated in the underftanding, will, or mind ' *' of a man : As for example $ A Lanthorne is the Simile* proper feat of a Candle, row it receives not the Candle for it felfe, neither keepes it the light to it felfe, but it receives it in to preferve light, and to communicate it to others 5 even fo doth the underftanding, it doth not onely receive light for it felfe alone, but by prefervingof it^ itdotkcom-municate his light to the good of the reft of the faculties: fo theApoftle laith, Tot* are begotten by the word of Truth ^ lames 1.18. Now Truth is properly in the underftanding, it is firft there, and thence it doth communicate unto the reft of the faculties by redundance s I fay by redundance, but not by infuiiotis that is, the light that is in the underftanding doth redound to the enlightening of the reft, but it is conveyed to the reft by the Spirit, and fo a

Now tor the better explaining of this, wcelmll eniighmed, fhew how the underftandingbeine enlightned, may m *l do f oc t d

j j . ' 1 n c iPr 11 • D to the reft of

doe good unto the reft of the faculties. t h c faculties,

H 3 Krft,

! Firft,the Rcafon or Wifdome being firft cnlighr-

ned, it relh not there, but flowcs by a redundance unto the other faculties,and thereupon may take away thofelets and impediments unto good:asth'.2S,Wher-as ignorance or infidelitie was formerly a hinderance unto good things, making him that was ignorant un-capable of the my fteries offalvation, fo that he could not beleeve the promifes of the Gofpell,hc could not bring his will and affe<3ions toemfcraccthetruthj whicliignorance is now taken a way by that light that is communicated unto him by the under/landing. t Secondly,although the underftanding cannot remove feare and anger, becaufe they are qualities of nature, and evill difpofitions ofthe ioule, which itgot by A-dtonsi&jftt it may hinder the growth of them,it may Simile. withftand the anions of them. As a Py lot cannot hinder the raging ofthe Seas, it is not in his power to make them calme, yet he can^by ufing meanes,doe fo much as to fave his ihip: fo a regenerate man,though he cannot ftay his impatient anger and feare, yet hee may keepe himfelfe from the anions of impatient an-ger,and fo bridle his immoderate feare, that hee miy not bediflradled with it.

Thirdly,the underftanding may doe much good by inftrudions,when it is reaewed,and therforeit comes many times that the reft of the faculties are overturned by the reafon; as thus, when the will and affections are immoderately fet upon a wrong obje<3,the minde comes and inftruds the will and affections of the vilenefle ofthe object, and the danger that will enfiie -,and then contrarily informing xhem of grace, propoundcth heavenly objefts unto them ; hereupon

they

^

they become affe&ed with them,and fo are turned by the Reafon.

Fourthly, it may doe much good by the ruling of 4 them, for the undcrftanding is the fuperior facultie of thefoule, and therefore it becomes a guide unto the reft: now if theunderftanding be enlightned (as I told you) it doth communicatehis light by redundan-cie unto the reft of the faculties, then it mud needs follow that the under/landing being enlightned truly with grace, and the other faculties partaking thereof, they muft needs be ruled by it. Every inferiour is ruled by his fuperiour,or at leaft fhould be fo > fo every facultie fhould be fiibordinate unto the minde: now if there be a rebellion in them, it is the diforder of the foule, as the other is the diforder of the State. Thus much for the explaining ofthefe points,namely 3 what it is to be earthly minded 3 and what it is to be heavenly minded.

The firft Ufc then fhallbe,to reprove fharply fuch *&?{ as favour the members ofthis bodie, and are inordinately affe&ed with this earthly mindedneffe,fuch al-fo as cannot deny thefe members any thing that is pleafant untothem, whereas they fhould be fuppref-fed and mortified by the Spirit. The rich man feeds thefe members with his riches,the covetousman with his covetoufneffe, the proud man with his pride, and the ambitious man with his vain-glorie,when as thefe are their greatcft enemies 5 howfoeverthey are couze-nedbythem; but if they did but know, if they were but truly enlightned with grace,they would perceive the evill of thefe members, and how great an enemy this earthly mindedncflc were untothem, and then

they

A

they would ftarve their bodies 5 fooner thetheyihoulcf deceive them of their foules. For firft,as there is nothing more hurtfull unto man than earthly-minded-neilc ^ fe/econdly^there isnothing more hatcfull unto God 5 and thirdly, there is nothing more contrary unto the profeilion of Chrif tianity, than the loving of thofe earthly members. Forthe firft,I fiy that there is nothing in the world Nothing morehurtfull unto man than earthly-mindedneflejbe-morc hurtfull caufe it makes him worfe than the beafts y the bcafts earTfa" min- ^ oe not fi nne >kut thefe earthly members are thecaufc dcdncuC of finne in us, and finne takes away the excellency of the creature. Innocency is the excellency of the creature, fimply taken as he is a creature, and this was all the excellency that we had in ^4w,but finne tooke a-way that excellency: therefore what Jacob faid of Reu-ben^Gen.^9.^. when he had defiled his bed, Thou baft (faith he) taken away my excellencie y that is,tbat which I outwardly refpe&ed moft 3 may be faid ofevcry luft; for what a man keeps, that is his excellencie ; the wife is the husbands excellencie, and therefore when fhee is defiled, he hath loft his excellencie; for as a mankeepesor loleththat outward thing whichhec moft refpefteth, fo he keepeth or lofcth his excellencie : The Starrcs that fall, when they are in the Element they fhine and give light, and then they are faid to keepe their excellencie 5 but when they once fall then they lofe their cxccllency 5 becaufe theyhave loft their light and fplendor; lb men are faid tolofe their excellencie when they give way unto their lufts.

And the reafon is, firft 5 becaufe when the mind af-ftds earthly things, it mingles together two contraries,

When men are faid to Jofc their ex-celleucits.

Simile.

Re«j<i

TheDoffirineofMcritficatkn* fj

ies,Grace and Chrift,with finne and the Worlds and fo ecclipfeth the excellency of the one with the baie-nefTe of the other: As when gold and drofle are ming- *. ., led, the bafenefle of the one doth corrupt the other, %fmii * foas the excellency thereof doth not appcare; bun mingle gold with filver, or let it be alone,and then it kecpes his excellency, and is not ecclipfed: cvenfo, when a man is earthly minded, and his affc&ions are fet upon bafe obje<fts,with that enlightned knowledg he hath,he mingleth an ignoble and bafe objeft toge-ther,andifo lofeth the excellency of it. Now there is nothing that can make a man to lofe his excellency, , but finne; for other things that happen untoaman^X^maa are not able to take away his excellency, as reproches lefe h« excel-and imprifonments in the world 5 for a man may keep lcncy * himfelfe heavenly minded for all the reproches and imprifonments that heefliall meet withall, if he can keepeont finne; all other things are unto him but as a candle in a dark night,which makes a man fee his way the betters fo all things in the world cannot eccliple the graceof a Chriftian, but in the hardeft eftate hee will fo keepe his heavenly mindedneflc that his grace fliall the more appeare.

Secondly, finne pierceth men through ; for that Reafi ?„ which is faid of riches, 1 Tim. 6. 10. is true of every RvihCyltpterceththem throw with many forrowes : that is,it wounds his foule, and mak cs him to draw to his owne deftrudion: Againe, finne having once gotten pofleffion,will have no deniall; if once you give way unto it, it is rcftlefle ; for when a man hath fiitisfied one luft, another comes to be fatisfied, till at laft his heart is hardened, and his Confcience hath loft all

I fenfe D

(j8T The T>o£$nne oj ^Mortification.

fcnfe,and when it is thus with him,he is drowned in Simile. ** nnc; he is, in this cafe, like the Silke-worme,, that never refts turning.her felfc in her web till at laft fhee deftroy her ielfe: fo earthly minded men,when they are once catcht in this fnare, they never reft turning themfelves from one fin unto another, tillat laft they deftroy themfelves.

Secondly, there is nothing more hatefull and of-, 2 fenfive unto God then when a man is eart hly minded; Swrfuii to f° r vy ^ en a man IS earf hly minded > hee fets up Idola-God as earth- try in his heart: Ifpeakenot of the bodily proftrati-ly mindsdncs Qr ^ howfoever in time it may be hee will be fuch an one^butlfpeakeofcovetoufae/fe, that fpirituall L dolatry of the heart, as the Apoftle cals it; which is when the heart is once lotted with thefe earthly things,that It drawes allthefacultiesof the fouleafter them, fothat the Commandements of God.be-come a burthen unto him. Now there is nothing in the world more odious unto Godthan to be an Idolater, for hee is a loathforae creature; one whom God hath left to himfelfe:now God never leaves a man till he forfakes him,but when he doth forfake God, then he is left to himfeife: and this is properly called the hatred of God, for then God with-drawes from a man his Spirit and fpeciall providence, becaufehee loathes him: And as it is withus, what a man loaths that he hates^ and we know that a man cares not what becomes ofthat which he hates - fo it is with God in this cafe: For, I fay, the turning of a mans hearr from ipirituall things to earthly, is the fetting up of Idolatry in the heart; and nature her ielfe abhorres to have theaffe&ons dravvneaway ..• for as an Adultrefleiso-

dious*

theT^o^rine of Mortification, ^g

iriioiis unto her husband, becaufe her heart is drawne away from him ; fo an Idolater is odious unto God, becaufe it drawes away the heart fromGod.-and ther-fore the Apoftle faith^/^w.4.4. Know you not that the love of the world is enmitte to God ? that is, if you love the world it wil make you commit Idolatry,andthen you are at enmity with God,andfo confequentlyGod and you are at odds, you Hand in defiance one againft another 5 for who is at greater enmity with God tha# an Idolater?

The third thing to be confidered, is. That there is . 9 nothing in the world that leffe befecmeth a Chriftian ££Sh f man or woman,efpecially one that profefleth Religi- profeffonhen on, than earthly mindedneffe; for this caufe an unre, T^ h \ mln ' generate man is compared to a Swine, becaufe all his delight is to paddle in the world, and to be wallowing in it, as in his proper place j for what would you have a Swine to doe, but to delight in things that arc agreeable unto his nature { But for a man that profef-feth Religion, to fall from his Religion unto pro-phancneife, and to the love of the world, this is mo ft J

odious unto God, this God hates with a deadly ha-tred,this is * dejpifing of God y and a trampling underfoot the blood of Chrifi: It is nothing for a prophane man that hath nc t given his name unto Chrift, to lye wallowing in the world, and to goe from one finne to another ; it is, as it were, but the putting off one gar- Sumf** ment to put on another, which is not unfeemely 5 or the pulling ofa ring ofFone" finger to put it on to another, wherein feemes no undecency, Co the finncs of prophane men feeme not to be ufeemely in regard of the perfons from whence they come 5 for there is no

Co The DeBrint oj Mortification.

other things,at Icaftvvife better things to be expe&ed from them: but for one that hath profeffed Chrift, after long profeflion to fall greedily unto the world, this is unbecoming a Chrilhan man; other things arc contrary unto gracc,but this forf iking of the world is futable unto grace. For a covetous man that is profane there is no contrariety m that,it is futable unto his dif-pofition,but for any man that hath tajied $f heavenly Hsb.tf.tf, ^j?^/a D astheApoftlefaith^^.6 5 6.tofal away into a fwiaifh difpofition., as to cov r etoufnefTc 5 or pr^je, bee {hall hardly be renewed by repentance $tlttt is,hc wil hardly fcrape off that blot of relapfe: nay^many times the Lord meets with fuch by great judgements^ Salomon in his youth haw did he maintainellcligion^yet in his age how fearefully did he fall into idolatry? A fa being young, honors God in his youth, yet he fell away in his age, and the holy Ghoft hath branded him with three fearful-fins :& lb Akiziah^ho. fel away fromGod to idolatry,and in his ficknefle fent to witches to hoip him.how unanlwerabie were theendsof thefe to their beginnings: the rffore take heed of Apoftacy.I if eake of this the more, becaufe wee feedaily many in their youth are marvellous zealous, and pretend great love untoReligion,and yet if you marke the end of thcfe( I fpeake not of all,) who greater backftders fhenthem? and indeed this backfliding many times proves the portion of Gods children; the mod holieft, and dea-rcftof Gods Saints many times arefubjecft unto this mifcrm* aiteration,and yet be deare and precious in the fight betwixt the' of God: AswefeeinDtfi^andiVA^. backfiring of gut Nereis great difference betwixt theflackneflc Set?ck"i 0^ the Sainrs.and the wicked backfliding: the godly

they

they may flacke,but it is but ftr a time s he is cold and remiffein the duties of holincflc, butit lafts nor,tt va-nifhethaway: on the other fide, the wicked lye and continue in Apoftacy unto the ends in thefeit h natu-rall, but unto the other it is but the inftigation of the divell working byfome luft upon one of the faculcies. ^ lhrceflltl Nowflacknefleor coldneffe of Gods children may caufe of the feeme to proceed from a threefold caufe: backfiring ©e

Firft,from that hollow -hartednes that is in the chil- ^Jl^ dren of God,which like a hollow wall fals when it is ,fhaken,becaufe it wasnot firmrfo their harts being nor firmlyeftabliftied in grace,nor rooted m the knoledge ofChrift,when afflictions or reproches come,it fhakes down that hold which theyfeemedto have of Chrift.

Secondly,the next caufe may proceed from the evill c *"fi *• example of men, which by their infinuationmay draw their affc&ions away, and carry them from that love that they had towards God.-thereforetake heed to the infinuation of wicked men, they will firft labour to know the defire of your heart, and then they will fit thcmfelves accordingly to deceive you j and befides^ the devill workes effedually by them. Thirdly,the laft caufe mayproceed from this,that he is removed from under a powerfull miniftery which Cmft 5, formerly he lived under,unto a careleffe fhepheard,or at leaftan unprofitable one. hereupon hee may grow remiffe and cold in f he duties of Religion: but never-thelefie although this arifeth from men, yet the caufe is in themfelves; for what is the reafon that they fall, but becaufe they find fpiritual things dead in them,& an in-lacke of grace.Therforel befeech you take heed of falling away, for if a man fhould runne in the waies

of -

<j % The DoStrmc of Mortification;

ofholincfle,and catch heat; that is, be enlightned arid then fit downe in aconfumption of grace, or fall iickeofthe love of the world, furelyitisafearefull iinne: therefore let this teach every man to take heed

to his (landing.

i

Firft, for thofe that doe ftand, let them take heed a caveat to that nothing take away their hold,whether it be pro-fh°nl that fit,pleafure,or dclightrthefc thedevill will ufc as instruments to beguile you, but take heed that you bee not deceived by them.

Secondly, for thofe that have fallen unto earthly Thofe that Hiindcdnefle,let them learne with Pbtladdpbia to refm have fallen, andto doe their jirfl rverkes $ that is, let them labour to Kevei.3. g Ct 0LIt ofthis condition.

Thirdly, for thofe that have not yet tafted of the Thofe 5 tH a t iweetnefTe of Chrift,let them here learne to bea/ha-bave not yet med of themfelves, becauie they have negle&ed Co

fwcetncffc'of § reat ^ vation: and thofe that have had the meanes of chrift. grace a long time preach'd unto them in the evidence of the Spirit, and yet have not beene renewed 5 that is, have not left their fwinifh difpofition, may here be afhamed.But it is a hard matter te perfwade the world of the truth ofthis point; the Minifters may fpeake and perfwade, but it is God that muft change the heart,and make the man willing to have his corruptions mortified.We fpeake but to two forts of people, young men and old: Firft, young men whenthey are perfwaded to forfake the world,they reply, It (lands ouiig ibcji, not with their youth to fet upon this worke; they are notable, or at leaft not willing to leave their plea-*• fure. Secondly, old men, when they are perfvva-

OU men. ded CQ forfakc ^ wodd5 repJy alf() ^ &y ? Thcy

have

The DoSIrine of Me rtificat'ton^ & J

have bininftru&ed,and have tnade choice of this, and therefore are now unwilling to repent of their earthly mindedneffe, left they (hould be reputed remifleand weakein their judgements,& therforc now they will not change their eflates which theyhave lived fo long in. But howfoever it is hard for a man to draw men out of their fwini/h conditioner it is an eafier workc if God willbetheinftrucier, if he doe put his Spirit into the heart, it will eafily expell the workes of the devill,thofeftrong holds that Satan hach in the jicart..

Now thereafons that make men minde earthly obieaiens of things, to ftickefo faft untothem,arethefe: Firft,be- ? r , thl ^ mIn: *. eaufe earthly things are prefent. To this may bee re- fwered* *"" J plyed, It is true, eanhly things are not at dlhoOtM.u oome,for that which we have is prefent} thofe things of the world which wee enjoy and have in poffeffion, are prefent, as riches, honour, and the like: yet there are other things that are prefent whichare of a higher nature, which we ought tofet our hearts upon, if we will be led by frcfents > for Joy in the holy Ghofl: is ■ *

prefent, and Justification is prefent, and Regeneration is prefent, Remiffion of finnes is prefent, Reconciliation is prefent ; and > ou will fay that thefe are farre better than the things of this world:But fay that thefc were not prefeat but to come,yet we account it a part of wifdome to part with a thing prefent that is of fmal aecount,for hope of a better afterwards $ who is there that will not part with a fmal thing prefent, upon condition of enjoying of a greater afterwards? the world and the things of theworld are nothing in comparifon of grace and faluation j therefore what if thou for 0

• fake*

Difference bcivvecne nail jcanui*!ifc

Iuk.i5.i3.

I«M-5

Smite*

Obiclhi*

6 4 The DoStrine of Mortification.

fake all thefe things, upon condition youflwllgefe-teraall life for them hereafter. For this is the difRr-rencebetweene reafon and fenfe; Nature is carried away by fenie,it delights in that which it feeles, now kale is pre/ent \ but reafon goes according to judgement, and refrs upon hope: therefore let the children of God ufe their fpirituall reafon in the forbearing of pnefent worldly delights, in hope of enjoying of better things \ and take heed offenfe, bee not ledaway by it, for it is ufually a great meanes to draw our heart and aflfeftions from grace to earthjy things.Lul\ 15.2 ^.thcrtci glutton when heewas intormew,had this anfwer from Abraham^ Sonne ^remember that thou in thy life time badft thy pleafure jthat is,thou hadft it then when it was nota time for pleafure; thou waft led a-way by fenfc,and now thou muft be puniflied-The A-poftle, lam. 5.5. pronounceth a woe upon rich men, bzcxxky oh received your emulation here 5 that is, you have received pleafurein a wrong place,for the earth is no place for true pleafure $ therefore you have received your confolation : you can exped: no other pleafure hereafter, for you have fought true content where it is roc 3 therefore woeunto you. A man that minds earthly things is like a man that hath a great grafpe,which cannot hold any thing more, except he let fall that which he hath; earthly minded men, they have their hearts full of earthly things and pleafure. and therefore it is not poffible that they fhould gripe Ghrift and grace,except they let fall that gripe that they already of earthly things .Therefore this isalalfe reafon that men doe objeft. The fecond objection is, becaufeearthly things arc

fermbly

the DoStrine of Mortification. e$

fcrtfibly felt, and in things that arefenfibly felt,there is fwectnefle $ but as for other things,thcy are onely conceived by the imagination, as grace and other fpi-rituall things.

To this lanf wer, men in this are exceedingly de-ceivedj for if the lefler faculty be fenfible, then much morethe greater faculties; and if the inferiour part of the foule hath a fenfible tafte, then certainly the fupe-riourpartofthefouleisthe more fenfible part $ for the greaterfaculties have the greater fenfe,and as they are larger fo they grow deeper. To explaioe this,takc a man that hath an affli&ed confidence, as the confiri-. ence is the greateft faculty,fo it hath the greatef I fenfe in it jfor what it apprehends it is prefendy fenfible of, whether it be joy orforrow.

Now inthe martcr of fenfe betweene the fupcriour A thr and inferiour faculties,the Schoolmen make a three- difference in fold difference. Firft, fay they,that fenfe which the ^e matter of underftanding or mind hath, is permanent, it laftsfor [he^ctiew ever, becaufc the things themicl yes are permanent •, and inferiour it feeles Grace, Iuftification, Remiflion of finnes, it taculcies -feeles God^and Chrift.and the Spirit; but the fenfe l of the other faculties vaniiheth and pafleth away: As a man that hath for the prefent tailed a Sermon well, and another hath tailed a good worke,or a good turne *k>ne,which in time are forgotten; the remembrance of them Ms not for ever. Secondly, thefe natural! ienfesarebutforthe prefent 5 that which you now tafteis prefent, that which you tafted before is gone, this is the nature of thefe faculties,. but it is not thus with the underftanding. Thirdly, thefe fenfes leflezi j; through defed: and wearinefle 5 a man will be weary

K with

66 Tbt DettrmtofMortifatiion.

with eating of honey, though it be pleafant unto the fenfe,a man is weary withmcat,and with fleepejWith reft, and with pleafure,whcn as thefe arc delights,and very plcafant in the fruition ; but over much of any of rhefe makes thema burthen : but the fpirituall fen-fes arc not fo,for they areendlefTe -> Juftification 3 Re-million of finnes,andReconciliation,are without end; therefore labour to finde the fwectneffe that is inGod, reft not til thou get theSpirit which brings grace into the heart $ and doe but talke with thofe that have ta= fled of this fweetneflc, that have firft tafted of earth, ly things,and now have tailed of fpirituall, and they will tell you of the excellency of the one above the

Hcb.II.X4* other. Heb. II. ifa&c. They declareplainly jhat tbeyfeeke a Citie^ not in this world>for then they might returnc, but a heavenly place.

oh' Ft The third Obje&ion is, becanfe ofche opinion and

# fpeech of men concerning thefe earthly things $ and

£fay6 5. this hath a great force: Efa.6.}\Woeisme,forlAma man of unckane lippes^and dwell in the middefi ofApeopk of uncleam Hpfes: that is, I (hall have a bafe opinion of this people, if I fhall prophefie unto them. So,

Ma1.i4.xx. Mat.i^. uMany falfeprofhetsfhallarifejmddeceivemany : that is, men mall be taken in a trap to doe evill, by the falfe opinion and fpeech of the multitude; for men that fall into errours, are alwayes drawne by fancy. I To this Ianfwer, firft, you fhall finde them but

mouth-friends, and therefore when they perfwade menby fpeech and opinion, it is becaufe they would deceive^ and therefore I befeechyou take heed of them; It is a dangerous thing when thedevill will

flow with ourffe/fer ; that is, when hee will ufe our ftney and appetite as an inftrument to draw us to fin: You fee the danger that A dam fell into, when Eve was made the inftrument, by being led by fancy and opinion; the dcvill fhewes herthe excellency of the Apple, andbyhisperfwafionfheeis drawne totafte of it. So I read of a Martyr, who when he came to fufter, his friends perl waded him to turne 5 he anfwe-redthus, Toufyeakettoutoflove^ but there is one within JktMiuyts who is mm enemy , that ferfmdes you thus to Jpeake. In like manner lay you, that the opinion and (peechof men is good, but thereis an enemy within that ufeth deceit. Wehaveaproverbe, It is good telling of money after ones father^ fo it is good trying the fpeechesof the deareft friends, left there be deceit in them.

Secondly,to this I anlwer, to be fure notto be de- z ceived by the falfe opinion of men, it is to get found knowledge in the Word, and from it to gather a peremptory conclufion, that we will not be drawneno further than we are warranted by that: Now a man tnuft looke that hee ftand upon his owne bottome* and not wholly on another mans judgement. A man that fets himfelfe upon a good ground, will ftand faft when otheTs fhake and fall; now this ground is the word of God: and whep wee have this ground, to refolve with Iofhua^ that whatfoever others doe, / and my houfe will ferve the Lord: and peremptorily to take up the refolution of Pettr, Though nil the world jhould for fake Chrift^yetwe willnot. I fay, a perempto- A good grcud ry will to doe good, is good; though wee have not$ e ? u i rc c/°L

1 rr o • I ni Pi , • 1 doing of good

powertoefteait: but we mult looke that it be upon a good ground-, for wee muft know that the way to

K 2 heaven

$8 The Dt&rme oj Mortification!

heavenis not a broad footway,where many footfteps appeare,as a path- way is to a great City ^but it is a narrow my, and therefore we mull throng hard: befides., there are not many going that way; and therefore wc muft not give eare unto the opinion and fpeechesof jfw/fc. the multitude. You know a man of underftanding,if a child come unto him and fpeake of his rattles and ba-bles,he wil not anfwer him,becaufethey arc too bafc things for him to talke about $ and if heedoefpeake unto him,it is becaufethe child wants underflanding to conceive of other things: fo it is with caraall men,

* <**. 2. t fo n g S t foy ^ nm ^/^becaufe they want fpiritual know-

Simite* ledge : They are like a Countrey-man, that comes, and feeing one draw a Geometrical line, beginnes to wonder what it meanes,marvelling that he willfpend his time in drawing of fuch a line, though heknowes well the ufe of it that drawesit; and to this purpofe

zTct.&A* the Apoftlefaith, i Pet.q.^.Thcy marvelltbatwcrunnt not with them unto-the fame exceffeof riot: that is,thcy cannot fee the reafon why wee fhould notbee as pro* phaneasthey.

Obk8.j£ Thefourth reafon whereforemen will not fet upon thelecorruptions,is,becaufeofa falfe opinion and overvaluing of them, and therefore they thinke they doe nothiag in the getting of them but what they deferve, and that they are worthy their labour and paiaes.

To this I anfwer; Ler men looke unto this, that they be not deceived in them,and compare them with the Scripturesrfor ifyou judge of things as the Scripture dotfr> it will appeare that the reafon is falfe, but

if you doe nor, although they be vanity, yet they will deceive you whatfoever you efteeme of them j for the.truth is, that there is nothing in them but vex-aiwn ofjpirit $ you fhall finde greatmticements, and much evill in them: bcfides,thcy will fill your hands foil ofmuchevill and blood; that is, they will give thee no true Joy: for what joy hath the raurtherer of hismurcherC Now the reafon wherefore they cannot give true Joy, is,becaufe they are under the faculty of joy : As the eye is weary quickly with looking ... onafmallprint, but let the print bee futable unto it, m$e * then it will delight in it-, foitis with the faculty of joy, if there were no wearrnefle brought to it by them,then men would not be weary in the acquiring of them- but wee fee thereisfuchan awkwardneffe In the minds of men for the ge ting of them, that k wearesthe minde,but fatisfies k not. Icr.9.2^. faith the Prophet, £et not the wife man glory in bis mfdotne^ Icr ' 9 * x $* mrthcfirmg man in bis firengtb, mrtbe rich man in bis riches: that is, hee hath no caufe to glory in any out-ivard thing,becaufeit is theLord that fheweth judgement, andean diffblve any creature to nothing; butif he will glory, let him glory that hee knowes God: for the true knowledge of God bringethtrue Com^ fort and Joy. But it is not fo with the creatures, for there is no creature can bring good, or doe good or e-vill without God; I hy, no creature can bring comfort unto a creature without God ; forGod,if hee is the fuftainer.of all creatures, fo likewife heis the Author of all. But if wee come to fpirituall comfort, God doth not communicate it unto any creature, no creature hath part of it; The creature nouriflieth us , K 3 not:

^o the DoStrme of Mortificattonl

not fimply as it is a creature, but it becomes nouriflia-ble by reafon of that which is put unto it; as the fire brings light and heat, heat is the matter of the fire„ light is but a thing or quality that depends upon it: fo the matter of every comfort is God, and of all things in the world, though the iniiruments that doe convey this conafort bee a creature: therefore you may have the huske when you want the kerncll; that is, you may havethefe outward things, and yet want the fweetnetfe of them. And this is when God turnes away his face from a man in thecreatures, then the comfort in the creature is gonejand thereforeZX*. Sprayed, Turtle not thy face away from thy fervant: a! mens com- that is, take not away my comfort. All-mens com-forwftandin forts AzwdinGods face: let a man bee never fo rich, Co<u face- | ef ^ j m k ave w ^ e am j c^iidreDjlands and poflcflions,

-give him what outward things you wiil,and what joy and comfort is in them if Gods face be turned away * Ahab is rich enough, and Haman hath a wife and chil-dren 3 and yet what comfort and joy had theyinthem? It is not the creature that can yeeld true comfort, but it is the All-fufficiency that is in God, and from him derived unto them: As for example,Take a man that is SimiU. in defpairc^tel him of the world,make large promifes unto him in this kinde,nonc ofall thefe will comfort him, they are fo farre from miniftring comfort, that they adde unto his forrow, clpeciallyif hisgriefebc for a matter ©ffinne; but tell him of God, and his fufiiciency of Chnft, and of Juftification, and Re-million of finnes, then hee will beginne to have ibme joy in God: And as the prefence of God is now raoft comfortable, fo inhell the knowledge of God and

his

Tht Doftrlneof Mortification'. ! ji

hisprefencefhallbe their grcateft torments. Therefore let my advice be unto you that which theProphet Z>4^/Wgivesinthelikecafe, < P/4/w.62.23. Trufinotin Pfal.fo.i3, 'pffrepm^ and if riches increafe, fet not jour hearts upon them: that is, fet them not io upon themes to place

your happinefle in them. ^ pf ^

The Ule then may fave for the juft reproofe of all V 9 * earthly minded men, and for exhortation unto all to leave their earthly mindedneffe: Let us all therefore labour to deprive our felves of all inordinate defire of them ; efpecially it concernes thofe tfeat abound in them, to keepe a ftrong watch about their hearts,lcft this viper lay hold upon them;fbr as it is a hard thing to keepe a cup that is full without fpilling, fo it will be ahard workefor thofe that have their Clofets full of earthly things not to have their hearts takenup with them; and therefore our Saviour faith, It it a W bywisbard bard thing for a rich mm to enterintothe kingdome of God. for a r»fe man What is the reafon of this t becaufe it is hard to have tobc faved> abundance of outward things, and not to put truft in them : and what is f^id of riches may be faid of any other outward thing whatfbever, whether it be plea-fure, or hoaour 5 for thefe all worke the heart of a waxie difpofition to evill/o as it wil take any impref (ion, it will be ready to receive into the foule any fin, or imbrace any objeA, and carry the impreiHon of it iintoa&ion.

Now what fhould move us to mortifie thefe earth- Motkei to ly members? The firft motive is, becaufe if we doe mortifie our not mortifie thenuhe Devil will enfnare us by thefe " c r r f y RlcEa-earthly members^thoughwefeemenottobewithin . 1 his-power; As a dogge that hath broicnaway horn Simile<

his

y% The DoUrint of Mortification;

his keeper,yet going with his chaine he will the mote eafily bee taken; fo thefe earthly members are as a chaine, whereby the devill laves hold on us; there* fore if you would not be taken by Satan,then morrific tfiefe earthly members.

The fecond Motive to move us to mortifie thefe earthly members,is, becaufe oneearthly member, or the reigmng of one finne in us, eyes us fa/l from God : and bindesusfafttothe deuill; now what matters it whether a man be tyed with one chaine, or twenty chaines if he be tyed fafts fo what matters it whether he be tyed with one finne,or many finnes,if one keeps him from God: For as one grace, truly wrought by the Spirit,raakes a man righteous; fo one raging finne ^nVSTa ma ^ csa ^ a ^ unrighteous. Menthinke that they may man m.righ- retainefbrne finne, and yet be righteous 5 but I fay, if ceous. t hy heart be fet upon any earthly thing, if it be but an

immoderate care for thefeearthly things, or if it be butfeareoffuchorfuchaman, which mayfecmeto be but a fmall thing, that tyes thee from God ; I fay> if you looke unto fuch a man, if a matte; of Confidence come before thee, and thou dare not doe juftice forfeareof him, but will in this cafe rather breakc mth God, kisafigne that there is no true grace in thee, thou art as yet earthly minded: but if thou bee -heavenly minded, thou wilt fez thy refolution thus; This thing I know to be juft and right,it is a matter of Conscience, though all the men in the world ihould be angry with mc,yet I will doe it. And therfore our Luk. .' Saviour faith. Except hee deny bimfelfe^ hccurm^bern-j D'fciple^ Luk.9 .23. that is, ifhc caft offall felft-Iove of thefe outward thiags,fo as he will not let his heart

immoderately upon them. But it is now farreother-wife with men, they will doe as other men doe; like the Planets, they will turne every way ^ and therfbre itisimpoffiblebutSatau fliould catch thefe men, be-caufe they love to play with his baic: deceive not thy felfe,ifthouforfakefome 5 and doe not forfake all, thou art as yet not heavenly minded; For a man may not be altogether covetous,and yet not renewed ; hee may not gripe fo fait after the world as another, and yet not be depending upon God, fuchauone is but an earthly minded mm: foaman mHy be religious a wnilc, and hee may deny himfelfe either fomc finne, or clfe thecompa yof wicked men, and yet when he comes but unto l'ms, that he muft deny himfelfe in all his pleafurc-Sjhcre he ftands ata ftay, Gods grace and falvation and he parts, he will not buy it at fo deare a rate,as tolofehis pleafurein theft outward things.

But you will fay unto me, How (ball we doe to get ° M'&i 1 ' this loathing of earthly things ? Therefore, forthe better helping of you unto this worke, we will now come downe toconfider fome meanes by which you. raayobtaineit.

Firft, if you would get a loathing of earthly things, ^t n f mf% the firft meanes, is, to get a foundHumiliatirn: For Meanest what is the reafbn men doe fo minde earthly things, ° btai . rc lhe and why they doe not place heavenly things before, c «Siiy twLs but becaufe they havenot felt the bittcrnefTe of finne. 1 Now the true ground cf Humiliation^ the hating of Bumiliation * finne,out of love unto God: but men turnq it another FaIfc way, they make another ground of Humiliation. of it. §r ° un <**

For firft,it may be they are humble becaufe of the 1. feareof judgement that is prefent,or ontf thatis likely

L to

L

to enfue, but not for finnc as it is difpleafing to God$* their hearty it may bee, is broken, but it is not made better. % Secondly, it may be they are humbled becaufe of

fomegenerall lolle of outward things, or of fomc generall judgement that is befallen theland,or it may be a particular loffe of creditor the. like,but not for a-ny particular finne. 3 Thirdly,.it may be there was a deeper ground, the

pcrfons of fome men that were rich, but now are fallen, and therefore becaufe their hopes depended upon this man,and now being unable to help them,they wherein true are dejected.. But this is a f life Humiliation; for true Humiliation Humiliation confifteth in an abftaining from finne,be-caufe it is difpleafing unto Gods, and a raifing up of the heart by Faith inChrift tobeleeve the promifes both of Juftification, and Remiflion of finnes, and then from hence flowes a loathing of finnc. %. Secondly, if you would get a loathing of earthly

Tbe royaltie things, you muft remember the royaltie of thefy'mtulll togs! tUaJ1 things what the excellencie of them is; theyfarre furpaffe all the things in the world : Grace hath the Heb.n.34. greateft powerin it, it is able to ijnenchfre^ to ftof the mouthes of Lions fleb.i 1.34.N0W if men did but be-leeve that there were flich a power in Grace, they would never be brought to minde earthly things: therefore labour to ground your felves in the true knowledge of God, get good arguments in your felves of the prccioufneffeof heavenly things-, for if a man be not thus grounded 5 but fhall fee greater arguments ro the contrary, hewillpnefentlybeginneto fufpeftthatfpirituallthings are not the beft. Now

wheo 1

the Doftrine of Mortification* y j

when a Chrifiian is thus grounded, hee is able to dif-ccrne things of a contrary nature b therefore bring them unto the triall, and the more you try fpirituall things by afanftified judgement, the more excellent they will appeare,. but if they be not fpirituall things, the more you looke upon them,the bafer they fecme to be.

Thirdly, if you would get a loathing of earthly things, then labour tokeepc a conftant and diligent Aconftam: watch over yeur hearts: for when a man fets his heart and dil'gene and mind upon earthly things, they will workc care- Jj^£ a ^ r lefhefleandremifncfleof better things ; it fo po£ fefleth his heart with feare, that he altogether negle-deth fpirituall things $ it will make thee carelefle in prayer, and other holy duties. Take heed therefore of filling thy heart with earthly things,forit wil take away the rellifh of fpirituall things 5 and if once the fweetnefle of them be gonc,thou wilt makefmall account of them: Take heed of too much pleafure,for then you will negle& prayer in private;and take heed ofabundace of riches,for they have a drawing power in them: And here what Chrift fpakeuntotheChurcfa R , g ofSmyrm^ Rcv.3^9. I know thou art rich,&c. may be * 5 * * * faid unto you, Iknow you are rich, by the greatlabour ye take after the riches: men take much paines for the getting and keeping of earthly things, then how much more fhould they labour to get and keepe fpirituall things; labgur to keepe your hearts in tune, labour to keepe a rellifh of fpirituall things in your hearts, and expell whatfoever is contrary unto it: Take heed of immoderate love of riches, pleafurc,or honour $ take heed that you incroach not upon the

L a Sabbath^

Sabbath,fec that apart for the inriching of yourfoules.

I fpeake not this becaufe I would have you carelefle

in your places and callings, but I would have j ou caft

off all unnccefiary occafions and bufineffes which you

draw upon your fdves,by reafon whereof ye negle<$

better things. It now remaines that I give you fome

meanes to get heavenly mindednefle.

Weans to get xhe fir/t meanes, if you would get heavenly min-

n^ndedndfc, dednefle, is this,You niuft labour to get Faith-, for the

i more Faith thou haft, the more thou art in heaven:

Fahh, Faith overcomes the world, which fets upon us two

A twofold waies : ^ r ^' ty promifing things that are good ; fe-

foare of the condly,by threatning that which is evill. Now Faith

world, overcomes both thefe: For,

Firft,the world tels thee, that if chou wilt be earthly minded, thou flialt get ref pe<5i and credit,thou (halt get an Inheriance,thou flialt be a King; but Faith tels thee,thatif thou wilt be heavenly minded., thou (halt get credit and re/pedi with God and hisAngels,and an Inheritance undefled, immortally which fadcthnot away ; 1 thou flialt be as a King, and a Prince here in this life, over the world, the devill, and thine owne corruptions, over all thefe thou flialt be more than a Con-querour,and have a Crowne of glory in the life to some.

Secondly, the world tels thee 5 that if thou wilt not be earthly minded, thou flialt lofe thy wealth and riches,thy honor ard thy crcdir,nay,thy lifealfojbut Faith tels thee,that if thou bceft earthly minded,thou ihalt lofe thy fpiritualllife, and riches, and&alt be poore in the graces of the Spirit $ thou flialt lofe ho-aour.and credit with God and his children nay,thou

' flialt.

flialtlofe eternall life. Thus Faith overcomes our inordinate affe<3ions to the world,and makes us heaven-ly minded.

Thefecond meanes,if you would get heavenly min-dednefTe,is this. You muft labour for Humility: this is Humility, that which the Apoftle lames exhorts us unto 5 Iam.&. 8. Clenfeyour bandsyoufmmrs^andpurijie your hearts you lam 4.8. double minded^dxA thcabumble yourfelves,cajl yourfelves downe^ andtbe Lordwillraife you up. Where we may note,that before our hearts and hands can be clcnfed, we muft be eaft downe. This we may fee in the para-bleof theSower,Z^£.3|0. twooftheforts ofground were not fit to receive feed becaufe they were not humbled, and therefore the Word had not that effe& in them as it had in thofe that were humbled,plowcd, and had the clods broken. It is with an humble foule, Simlu as it is with an hungry and thirfty man 5 tell him of gold and filver,he cares notfor it,only give him meat anddrinke, for that is the thing he moft defires, and ftands moft in need of: or like a condemned man,tell him of lands and pofleffions,he regards them nothing at all y for nothing will fatisfie him but a pardon: fo it is with a Chriftian that is humbled and caft downe under the fenfe of the wrath of God for finne ; tell . him of any thing in the world in the moft learned and excellenteftmanner that pofTibly you can,yet nothing will fatisfie him but the love and favour of God in Chrift, he can rellifh nothing but heavenly things; nothing will quench his thirft but the* imputed righteoufnefle of Chrift. Thus you fee that Humi-litie is an excellent meanes unto heavenly minded-nefle,

L.3. The

The third mcanes,if you would get heavenly mia-A judgement dedneffe>is this, thou mutt labour to get thy y*dge~ rightly infor- mmtrightly informed^ efpecially concerning earthly ^ngei«h^ things: The reaion wherefore men are fo befotted thing.*, with the world, is, becaufe they doe not conceive of

the things in the world fo as indeed they are, they tbinke better of them than they deferve, and looke for that from them which they cannot afford them: ,I,M * therefore hearewhat thePreacher faith of them ^Stti lomm faith,that*%rfre vanity and vexation of jpirit : yea, he calls all vanitierAnd in another place he compares them to things that arePftioft variable, and moll uncertain,as to grafle that withcreth, to a fhadow that is fuddenly gone $ this is the efteeme that the Wife-man had of earthly things. And thereby we may fee that they are not truly good, becaufe they arc uncer-taine things, and promife that which they cannot per-formeuntous 5 for at the beft they are but things wherein,as through a ere vicc,we have a fmalglimpfc of the true good -, yet they themfelves are not over-good, becaufe they are not the caufc whereby the chiefe Good is produced j neither are wee able to keepethe m, for at fuch or fuch a time they will be gone; fo that they are neither true good, nor our good: and therefore this ftiouldweane us and our hearts from t hem. But let us ftrive to fet our affe&i-ons on things that are durable good, and fubftantiall good, which wilftiot deceive ns; and will promife us nothing bu t that which it will perfbrme farre beyond our dfcferts: therefore labour for a right inform med judgement.

The fourth meanes Jf you would gee heavenly mil*; 5 * & dednefli

**-;.

The DbStrine of Mortification, yp

dednefle,is this. Labour to get a fight into the Alhfuf a fight into _ faencieof God: Remember what the Lord faid unto lhc Al V u J ic d io Abraham^ lam God All-fufficient 3 walke before me and be Q c J a ?<If upright. God is an All-fufficient God for generall good- things of this life are at thebeft but particular good 3 as health is a particular good againft; fick-neffe, wealth and riches a particular good againft poverties honor and credit a particular good againft dif-grace ; but God is a generall good, and the fountaine of allgoodneffe: other things are but created, like cifternes, that good they have is put in them $ therefore the Lordcomplaines of thepeoplcyfer.z.ij.Tfejf icr.i,^* haveforfaken me the fount aim of living waters^and have diggedtothemfelves Cijlernes Wat will bold no watery that i&, they haveforfaken God the fountaine of all good, : and have chofcn unto themfelves the creatures, that have no more good than that which comes ff omGod, the fountaine: As a man that forfakes a fountaine that continually runnes, and betakes himfelfe to a crack'd Gifterne that hath no water but that which commeth from the fountaine, and is alfo fubjeft to lofe his water 5 fo when men let their hearts on earthlyahings, they forlake God who is All-fufficient for them, and feeke to his Creatures which are infufficient and unable to helpe themfelvcs : therefore you ought to thinke of thefe things to the end you may bs heavenly

winded. Aremebranee

The fifth meanes to get heavenly mindednefle, is from whence this, To Remember from whence thou art, fallen^ Rev.2. 5. ^ * re f * llcn * this is for thofe that have beene heavenly minded.and simile. new are earthl} minded. It is with many Chriftians as it is with thelfaadow on the Diall P the Sunne paf-■.

fah and they kaow not how : or as a man going to Sea, fifft he lofeth a fight of the Townes and hou-fes, then the fight of the Churches and Stecples,and then he lofeth the fight of the mountaines and hils, thenatlafthe feech nothing but the motion of the Seas; fo thereare many ChrifHans that make a godly fhe w ofprofeffion of firft, but by degrees they fall away,till at length they become nothing ; they leave the good profeflion^and take up an outward profeiling Simile, of Chriftiamtie, and doe all in hypocrifie: it is with thefe men as it is with a man that hath a Confumpti-A fpkhuall on in his bodie; firft, he growes weake 5 fecondly, he c o ^ r ^P tion lofeth his colour; thirdly, he lofeth his rellifh and a°^Siiy, t0 tafte, and this is the moll dangerous of all: fo it is in a fpirituall Confumption 5 firft, they are weake and feeble to performe holy duties ; fecondly, they lofe their colour,that is,their cheerefulnefle in theperfor-mance of holy duties; thirdly,which is the worft of all, they lofe their rellifli,they cannot tafle wholfome Doftrine, they delight not in the pure Word 5 and this is dangerous, and hard to be recovered. A Con-fumptign at firft is more eafily cured than difcerned; and at length it is more eafily difcovered than cured$ to it is with the fpirituall: the fickneffe and the weak-neffc of the foule may at the firft be more eafily cured than dif csrned, but when they beginne to lofe their colour and taftc, it is more eafily difcerned than cured. This is a marvellous dangerous cafe ; and therefore to prevent this ficknefle of the foule, let men remember from whence they are fallen: I can compare fuch Chnftians to nothing fo fit as unto the Image of 2V^r/A^^^r,whichheef:iwinavifion $ the head

was

•

was of gold, thebreft, flioulders,andarmesoffilver, such are fitly the thighesand legges were of brafle and Iron, and compared to the feet were of clay: fo many Chriftians,at the firft, ^™£? for their zeaie, knowledge,tendernefle of confeience, Dan,2.$*/ are as pure gold s after wards, they grow more cold and remifTe in the performance of holy duties, than before^as alfo not focarefull in the keeping of a good confcience 5 and this is worfe than the nrft,even as fil-ver is worfe than gold 5 againe^ they come to a degree worfe than that, like brafle and Iron, dead and cold to every thing that is good 5 then at laft they come to clays that is, to be earthly minded, minding onely thethings of the earth: and therefore if thou wouldeft get heavenly mindednefle, and keep offthis • fpirituall Confumption of thy foule,remember from whence thou art fallen. Having alre.tc : y fte wt4 you thediflference betweene earthly and heavenly mindednefle, and alfo fhe wed you the meanes whereby you may get out of earthly mindednefle,it now remains that we lay downe fome motives to moveyou to this worke.

The firft Motive to move all men from earthly Motives to mindednefle, is, becaufe heavenly things art a better oh h t li^ y * \ett: the defire doth not dye,but change -> the affedi- ' " b i ons and defires are but changed from earthly things to Heavenly heavenly things: now every defire hath a conjun&i- *j^£ft *" on with the things thwit they affe<51 ; if it bee but an earthly defire, it hatha conjunction with an earthly object; fb if it bee an heavenly defire, ithathacon-junftion with an heavenly obje&. Now if men did but know, or at leaft would be perfwaded of this, ic would bee an excellent mcancs to perfwademen to

M leave

;

leave earthly mindedneffe: for what is thercafon that men will not profeffe Religion, but becaufe they fay, rhen wee muft be crucified unto the world, and the world mud be crucified Unto us ; that is, they muft leave all their pleafure & delights.Itis true,thou muft be crucified unto the world, thou muft leave inordinate care of earthly things, alldiftrufting care,which is a companion of earthly mindednes in unregeneratc men; now what lofle will it bee unto thee, if thou have heavenly affections for earthly? Will not a man willingly part with droflfe for gold? A man that is recovered of a dropfie,what ifa neceffitybelaid upon himtoabftainefromexceflein drinking, would hee not rather willingly leave his defire, than have his difeafe to returned So,whati£thy affections be changed from earthly to heavenly things, fo as thou doft feele the burthen of immoderate cares caft off thee i whatthough a neceffity bee laid upon thee not to entangle thy felfe withthethings of this world, is it not for thy foules health to keep it frorn a Confumption? If men would be perfvvaded of the benefit that comes by this heavenly mindednefle, and<that it were but a change of the defire; not to their loffe,but their great aduantage, furely they would not beefo backeward from getting of heavenly mindedneffe: therefore labour to perfwade thy heart of the truth of this grace, for this dorh not fo tye a man from the world that he muft not have any thing to doe with ir, but it orders a man in the world, it keepes him from all inordinate cares of the world,and all inordinate defires of earthly things, itfets all the faculties ofthefoule in order, 3fld it fets the bodyin ordennow if men did but know

the

benefit ofthis change, they would be moreeafily perfwaded to leave earthly mindednefle. The fecond Motive, to move all men toleave earth- % ly mindednefle, is, becaufe there n no fweetnejfe in N© fweetncs thefe earthly members; there is an InfIifficiencie in them, ^^ ly they cannot give any true content to the hearc of atr ' '* J ' man^and that they cannot doe it,this is cleare by two particulars: Firft, this arifeth from the mutability of the things; Secondly, it arifeth from the difpofition ofthe perfons.

Firft, I %, they can give no true content unto the heart of a man or woman, becaufe they are mutable, Bccaufc t h cy and fubjed: to change: now you know that all earthly arc mutable, things are mutable, they have a time of being, and a time of not being: let the heart of a man or woman be fet upon any of thefe earthly things,aadthelofle of it wil bring greater forrowofhart,by how much more hee hath let his heart upon them; if immoderately, then the forrt>w is the greater; if moderately,the farrow is the lefle ; but if he fet his whole heart upon a-ny thing,whetherk be hisriches,or his honor, or his pleafure, the lofie thereof willcaafe much forrow of heart: now it is onely grace that gives true content un-to a Chriftiansfpirituall things they change not,they are conftant, immutable, and permanent, as JutUfica-tion,Remiffioaof finnes,and Rcconciliat ion,thefe are not fubje<5£ unto any change, they cannot be lofi s for. when the heart is fee upon heavenly things, the comfort cannot bee removed, becaulethecaufeof that comfort continues. Now comfort inChrift is thetrue content ofthe foule, and therefore where Chrift is by his grace in the heart,there is content.

M z. Second-

&f Tfo DeSlrincofMortification.

Secondly,1 fay,they can give no true content unto a

Bccauic of man or woman, if we confider the condition and the pu condition difpofition of cftc perfons,and that two wayes: firft,if we confider them as good men,and fo belong to God j or fecondly, if we confider them as bad men, andfo not belonging unto God, wee fhall fee that outward things cannot yeeld any true content unto either, i Firft, if they be good men,and fo belong untoGod;

Whether y et t j iere cannot be fuch fweetnefle in them as to give true content unto the foule.For many times they area caufc,or at leaft a meanes todraw affli&ionsfromGod upon a rnan:for Godisa jealous Gcd^ that is, a God hating fpirituall Idolatry.Now when theheajt of a man or woman is immoderately fet upon, when, I fay,his heart runs a whoring from God after earthly things, whether it bee after riches, honour, orpleafurc, the Lord will befureto meet with him, and whip him home for it: As wefee in David and Eli-jf David will let his heart upon Abjalom^ the Lord will bee fure to meet with his Abfalom above all the reft \ if Bit will not correal hisfonnes,but let them difhonor thewor-fhip&ferviceof God, God wilcorreftthem himfelfe. And this anfes from the nature of God^forGod hath a fatherly care over his children, and therefore will not fuffer them to foile themfclves wi:h thethings of the world,nor their a#e<5Uons to bedrawn away; and therefore theApofHefaith,that be chafiifeth every fonm •whm he doth receive ; that is, if a man or a woman doe belong unto God,they (hall be fure of forrow and affliction 3 and thefe are fent un-o them to weane them from the things of this world, to purge out of their hearts that fweetnefle that they are ready to conceive

Tht DoEtrineof Mortifit&tion. $5

in thef e outward things by reafon of that corruption that is in them.

Secondly,if they be wicked men and doe not belong 2 ; unto God,yet there flial be no fweetnefie in them,for Wicked, if he be notregeneratc,outward things are not ian&ifi-ed,& where they are not fa&ified uuto a man or a wo-man,no fvveetnes can be expe&ed from them:And the reafon is, becaufe they have not peace of confeience, which proceeds from grace.Now howfbever worldly men may feeme to the world to have true content, and to be filled with joy,yet the truth is,itis a fick joy* for their confeiences are ever accufing of them, and they are in a continual feare that theyftal lofe one another; therefore the Lord will befure to afflidi them, Fja. 5 J. 1 9 .theLordmllbcare aadafftiti theft becaufe tbej bave no changesfherfore theyfearenotGod: therfore doft thou fee a wicked man profper in the world,& is not fubjeft to fuchcroifes & lofles as other men are, it is a foule figne chat that man doth not belong unto God, but is one \\ homGod hnthappointed unto damnatio: The nature For this is the nature of earthly mindednes,it carts out ©fearthly of the heart the feare of God in an unregenerate man; roin,ie <tocfrci now whereG&ds feare is not,Gods grace wil not help that man.But this isnotufual,fortheLord moft commonly meets with them here either by affiifting of judgements upon rhemuor elfe with fudden death^but if hee doe not meet with them here,it is becaufe their judgements may be the greater, that when they have heapt up the meafure of their fin, then God wil heape upthemeafureof their punifhmenr, and the meafure of his wrath, to preffe them downe unto hell. Now what if God deferre the execution of Judge-

M 3 ment.,

menf, it is not becaufe there is any fla^kncfle in God, as if he did noc regard them,but theApoftle faith,thac

f Pet 3 ip, tiS his Mic#*i i Pet. 3.20. hee takes notice of it, hee purs it upon record, he remembers it well enough, but he is a patient God 3 that is, he waits for their conversion. Now patience is an attribute of God, and every attribute of God is Godhimlelfe; for therets mtbingthat is in God but it is God: Patience, I fay,is one of the Attributes by which God hath made himfelfe knowne unto us: now when men abufe this Attribute of God, hardning himfelfe from his feare, hee will certainly meet with them: what and if God doe de-ferrelong i it is notbecaufe he fhall efcape unpuni-fhed; for faith God, When 1 begin, I will make an end: that is, I will ftrike but once, they fhall have no more time for repentance, they (hall not abufe my patience any more.This is a fcareful Judgement of God, when God doth proceed by profperky to deftroy them ; and it was the judgement the Lord threatned againft

1 Sim^u the twolonnesof Ely,Hoj?bni and Pbineas,i Sam.3.22. Thus you fee there is nofweetnefle in outward things for a man to fet his heart upon them.

The third Motive, to move all men to leave their

No fetation Gflfthljr mindednefic,is, becaufe if a man or woman be

uuh them, earthly minded,^ cannot be faved: and who is there amorigft us. that would not willingly bee ftved i All men do delire £dvation,and yet there are but few that in truth doe def ire ir, becaufe their practice of life is not anfwerable to fuch a defire^for the Apoftlc faith, He that bath this btfejurgetb himfelfe ; thatis, hee will take fpintuall Phy ficke,the grace of the Spirit,which will throughly purge out this earthly mindednetfe,or •. ~ at

The DoSirine of Mortification^ $j

at leaft wife keepe it under,that it fhall not bee able to beare dominion in his heart. Now I fay there is a ne-cecffitie laid upon every man to be heavenly minded; for Co our Saviour faith, Mat. 6.24. No mancan ferve two wafers ^ hee cannot ferve God and Mammon ; that is, Mat 6l * hee cannot ferve God with one part of his foule, and Go d wi]] haVC the world with another, you cannot be earthly min- all the (oak ded, and heavenly minded 5 God willhaveall the ornonc * foule or none, God will admit of no Co-partnerfhip, hee will not be a fharer with the world of that which is his right. Againe, two contraries in nature cannot ftand together; nowthereis nothing fo contrary as God and the world: and therefore the Apoftle faith, If any man love the world^ the love of the Father is not in him: that is 3 if he fct the world in the firft place,hce cannot keepe the love of God,Ged and his grace will depart from that man: It is a thing contrary to nature to ferve two matters, men cannot beare it, for there carj be but part ferving; and furely itis not fo contrary to a man,as it is contrary unto God ^ therefore it is the folly of men that thinke they may retaine their earthly mindedneffe, and yet ferve God too; butit is unpofhble to joyne thefe two in any a6iion,and yet be acceptable to God: Faith is that which is the ornament of every a<fh on 5 Whatsoever is not of faith^ u finne: now every earthly minded man, is a fakhlefle man; itkeepes Faith out of the foule, whether it be I©ve of riches, or honour, or pleafure, though it bee but a depending on the approbation of fuch or fuch a man,it will keepe Faith out of thefbule; fo faith our Saviour, loh.^.^.How canyon beleeve feeing yefeeke ho^ nmroneof another *, and not the honour tht commtth of

God?

God ? The caufe that they wanted Faith, was, becaufe they preferred the approbation of men, and fought that before the gifts and graces of God ; for it is un-poilibleyou (hould bdeeve, fo long as you retaine a-Luk.9.1?. nyaffeftionofvainc-glorie. Luk.p.i^. our Saviour Varies ou gives two markes of a mie Chriftian $ the one is, to twe cbiiftian deny himfelfe 5 and the other is, to take up the Cr$(fe -therefore it is not only required that a man deny him, felfethe pleafures and profits of the world,and all inordinate affe<3ions,but he muft alfo take up the crofle, he muft be willing to fuffcr for Chrift, reproach,dif-daine, and fliame -, for there is as great a neceflitic laid upon him tofuffer, as to deny himfelfe : and thinke, thinke not your felves heavenly minded, except you finde in you a heart willing to fufler for Chrift. 4 The fourth motive to move all men toforfake

It is the beft earthly mindedne(re,is,becqsufe^^^^^^^, and part to do lo. ever y man wou l<j havethe belt part; but it is a hard matter to perfwade men tftat that is the beft part,for they fay they have felt fweet neffe in them, and therefore now to perfwade them,is to fight againft reafon; which is hard to be evinced without manifeft proofe: Firft then,we will prove it by Autboritie: Secondly, we will proveitby Reafon.

Firft,I f ay,we will prove heavenly mindednefle to Proved by ^e ^ better part by Authoritie or Scripture: as Luk. Authority. 10.41,42. where in theitorieof Martha and Jfary, Luk.io. 4 r, 4 i our Saviour makes a foure-fold difference betweene A P fourt foia cart hly and heavenly things; firft,Chrift faith to Mar-difference be- tba^ Martbatbou care]} and'art troubled\ that is, there is iwccnc earth- much care and trouble both to get and keepe earthly jy a thfn h g5? Cn " things, thele cannot be gotten without great labour 5 it

is

tbeQotirine if Mortification. %$

is a part of that curie which God laid upon A dm, Gen^iy. that//; thefweat of his br&wes hejheuideat his bread ; that is, he fhould finde much difficultie and labour to get outward neceffaries for the fuftaining of nature: Mary fhee fate downe,fhe was at reft, which ihowes us thus much, that it is aneafie labour, and an eafie worke to feeke after grace: Indeedit is no labour at all, if wee compare it with the earthly labour jthc one is the delight of the foule, but the other is the burthen of the foRle: now that which is the onely delight of the foule is grace, and therefore what thebodiedothto fatisfie the ibule in this, it accounts of it as no labour to it felfe,forit yeelds willing obedience to thefouie; now where there is a willingnetfe in any man to doe a thing for another,the performance of the thing is not accounted as a labour to him,but as a delight, becaufe he is willing- but earthly mindedneffe is aburthen to the foule, becaufe it is compelled by the unregene-rate part to yeeld obedience unto it: therefore you fee that heavenly things is the beft part, becaufe it is an eafie worke.

Secondly, Martha is troubled about many things $ % that is, there are many things required to make an earthly minded man perfe&, to make him fuch an one as he would be .* if hee have riches, then he muft have honor,andpleafure 3 anda thouftnd things more, and yet never come unto thar which hee would bee : it may be he is rich,but he wants honou^it may be he is honorable,buthe wants riches^or it maybe he hath both, but hee wants his pleafure; heenjoyesfbme-thing,but he wants that which hee would enjoy. But itf^hathchofen \x\tom thing, and that is Chrift,

N this

- A

£ o The VoUrim oj ^Mortification.

this fatisfies her ; butfliee hath not him alone, but with him fhee hath Grace, Judication, and Rcmiflt-onoffinnes; one fpirituall grace with Chrift makes a-Chriftian happy, hee needs not to labour for any o-ther; if Ctrift be in the heart,he will draw all grace with him into the heart: and therefore the Apoftle faith, He that gave wChrifl, mil with him give us a H things e/fe: that is, all grace that wee ihall ftand in need of. 3* Thirdly, Martha was troubled,but about earthly im-

ployments, things of little moment incomparifon of grace: but Maries was for the one thing needftdb namc-ly,graceand holinefle, and therefore Chrift called it the beft part^and indeed what comparifon is there be-tweene earthly things andgrace. 4 Fonrthly, Martha's part is but of corruptible thing?,

fubjed to change; they were mutable, there was no folidnefle in them -> but Maries part (hallnever be taken away jromher .• Now with men, that which will en- t durethetengeft,is alwayes efteemed the befh Maries fhall never be taken away ; which implyes thw Marthas was nothing fo, becaufe it was fet in oppofition againft it. Thus you fee how Chrift judges of them* and therefore if you will beleeve Chrift, fpirituall

Luki*.8.8cc things are the beft part. Againe, Luk. 16,8^9^10^1.

o f cne4. t l 1Cf e are foure differences fet down betweene earthly things and heavenly things,whereby Chrift proves that heavenly things arc the beft part.Firft,they make us unrighteous,and therefore they are called^w/>^-ousMammon^verf.8. they draw the affedions away from God 5 and then a man becomes unrighteous: but that which makes us truly righteous : is grace $ fo then

it cannotbe denied but that is the beft part that rtiakes us the beft. Secondly, they are the leaft part ; He tha* isfaithfMin the leafletsfaithfullalfo in mucb^ that is, all outward things are leile than grace,though they were never fo great; a little Faith, a little San&ification is better than a whole kingdome without this. Paul reckons all his outward privileges but dung,in companion of grace, Pfril.3.%,9. which hee would not have done if they had not beene the better part. Thirdly, they make us un juft ; he that is nnjufi in the leaft ^ is alfo m]uft in much 3 that is, hee that lets his heart upon t

earthly things, it will fo draw his heart from God, that he will make no confeience of right and wrong; now that which blinds the confeience is certainly the worft part. Fourthly, it makes us unfaithfull • Ifym haveheenefaithfullinalittle wicked riches, how will you be faithfull in the true riches 1 that is, hee that is earthly minded God cannot truft with any grace; for earthly mindednefle takes away the fidelitie of the creature 3 now where there is no true faith, there can be no true repofe in that man: A man without faith, is likeahoufe without a folid foundation, nobodie dares truft to it,neither wil God truft an earthly minded man with grace.Thus you fee k proved by Scrip-ture,that heavenly things are the beft part. Now wee will prove it by Reafon that it is the better part.

The firft reafon is,becaufe Chrift in the places be- 2 * fore-named proved it to be the beft part, therefore if ea fi nT * you will beleeve Chrift on his Word, heavenly things are the beft part. The fecond Reafon is, be- a caufethey make us the fons of God, and confequent-iy,theheiresoffalvation$ Wee are (faith the^Apoftle)

N z. the

9* The Doffr'me of Mortification,

t he fanes of God by faith in Ufa -> but the other makes 3 us the children of the devill: And the third reafon, is, becaufe he rewardeth heavenlymindedneffe with GlU vation,but the other he doth not reward. 5 The fifth Motive to move all men to forfike earth'

MhbingsirclymisHednefle^ (if none of all thefe before fpokea roofing! '" °^ w ^ movc thee, yet let this move thee,) is this, be-cauft: all'things areatGodsdifiofing; heeit is (as the Wife-man faith) that gives riches and honour, povertie and want; all things are of God, there is nothing in earth, but it is firft in heaven : astheecclipfe of the . Sunne is firft in heaven, and then in the water and land ; lo there is nothing that comes to pafle in the world, butitwasin heaven before all etemitie. This Dav/d conkttkthyPfd. 31. ij. They have laid* fare •v t. * fi r ™t, but my times are in thy hands: that is, they have Iaidatrappe to take away my life from mee, but it was firft decreed in heaven with thee what they fhoulddoetomee, all things come from God,whether they begood things or bad, whether they come immediately from God, as life,health,joy,falvation, or the like; or whether they come mediately by o-ther meases, as friends, wealth, pleafure, ficknefle, forrow,or thelike: when thou art fad,who can comfort thee if God will not? whenchon art fick,who can heale thee? when thou art going toheU,who canfave thee ? Art thou weake,who can ftrengthen thee? Art thoupoore, who can enrich thee ? Preferment f frith David)comes neither from the Baft, nor from the Weft, but from God thatfiejvtfb'mercy : Art thou in favour with a great man, Who promoted thee? Art thou in ho-n©ur,Who exalted thee? Perhaps thou wilt fay,it was

m

thi Do&meef Mortifieation. p$

my parents, or thisfriend,or that man ;no,it wasfirft decreed in heaven,or elfe it had never bin. This made Davidfay'JPfa<6. 8.The terrors of life and death are in thy P iaU,?. power ^ or doe btfongunto thee • maris, nothing hath any power to doe any good or hurt, but as God wils it; I fay,good or hurt is oiGodWhat eviliis in the City^and the Lord hath not done it? that is,what evil is committed and is not firft permitted by God to be done.The ble£ flag of the creature (as we call it )is of God:Doththe Lord fend any creature to hurt thee? the creature hath no power to doe if, except the Lord command him: As for example; You know an axe is a fharpe inftru- simile. ment, which with helpe will doe much hurt,yet let it alone and it will doe no hurt at all; but let a hand be put to it,and presently you may doe much with it: fo the Creature hath no power to hurt thee,except they joyne with them Gods command; and this wee call the evill^f the Creature Againe, doth the Lord fend any Creature to comfort thee? it is notbecaufethe Creature can comfort thee, the Creature hath not any fuch power in it felfe, but the Lord ufeth it as an Inftrument for thy good. Matth. 4.4. Man hveth not by bread wely, but by every word that froceedeth out of 'the mouth of God: that is, bread, although it be a good Creature, yet it hath no power to nou-rifh thee,except the Lord put power unto It,and command it tonourifh thee. Now feeing allthings are of God, and this heavenly mindedneffe is a meanes to bring a bleflijng upon all the reft, that §,to blefle them for thy good 5 be heavenly minded: This was the encouragement theLord gave untoAbraham^Feare not for I am thy exceeding greatrewardjvalke vgrightly with met:

N $ Co

P4 fh* Dottrine of Mortification;

(o if thou wouldeft have a rich reward, falvation and everlafting life, then get heavenly mindedneffe.

But you will fay unto me, it is true, we were once earthly minded, but now we are heavenly minded $ I am now another man to that I was,therefore that you may not deceive your felves tothinkethat you are heavenly minded when you are not, I will give you

Kiarkcsto fomemarkes whereby upon examination you may

thwwc have know whether you have left your earthly minded-

loftour earth- nefle or no.

J y» n ^n« jhefirfl: figne whereby you (hall know whether ^ l you be earthly minded or no, is, by examining your felves whether your delight in earthly things be im-moderare,or an exceflive caresexamine whether your hearts arefofet upon them, that it deprives you of allfpiritualljoy, if you doe, you areas yet earthly minded. >. Firft, if you exceed in the matter of getting of

them, and then in the matter of keeping of them; when you make them the chiefe end of your defire, and preferre your owne profit in the getting or keeping of them before Gods glory ,this is to make them .your God: yet I fay not but it is lawfull to ufe things for an end 5 as Recreation, for this end, to fit our bodies for the performance of better things, this is as it were to take phyficke for health- fake: but when men will make them theirend, nay, fet the creature in the place of God, which is fpirituall whoredome. And this is when men will fcrape riches together,fb much for this childe,and fo much for that childe ; fo much for this ufe,and fo much for that ufe^in this thou fee-keft thine owne ends 5 but if thou wilt get then»,get

them

them for the right end 3 that is, Gods glory, and not rhine end to fatisfie thy lufts, let them be all at Gods difpofing: and remember, Luk.\6. what became of the rich mansend,and the end of all his ends. I fpeake not this as if now but unregenerat men were troubled with immoderate cares ,for many times the deareft of Gods children have exceflSve cares for earthly things and many times doe exceed their bounds, but yet it is not conftant but by fits and away. Therefore try, is thy exceffive care conftant i it is a manifeft fignethat thou art earthly minded, thou art not as yet crucified unto the world: 1 Tim.6.9,1 o.The Apoftle &hh y Tbey l Tim/.9,ioj that would be rich,pierce themselves tborow with many for-rowes: that is, they flay themfelves, they are their owne greateft enemies :and 2 Pet.i.i i.SimtPeter cals » Pet»***J them natural!bruit be.ifts^ led with fcnfuality; becaufe when men fet their hearts and affc&ions uponearthly things, they are deprived of narurall reafon: now the reafon, we know, is that which makes the difference betwixt reafonable and unreafonable creatures, and therefore when men come to lofj their underftan-dings, then hey become bruit beafts ; and then no marvell if they have beaftly affe&ions, and be leda-way with fenfuality, to a fatisfying of their lufts, being mad to be taken in giving way unto their Iufts,and infiiaring themfelves with thofe pleafures wherein they bee delighted,and fo make theoifelves a prey unto Satan.

Secondly, you (hall know it if you exceed in your pleafure and rccreations,as gaming,and bowling,and 5 fporting % grant they be lawfull, yet if they bee uied exccflively it is a note of earthly mindednefle. Recreation

Recreation ton fhould be but as a ftone to whet theFaich when it when lawiuu, j s &d\ y z m eans to fliarpca the faculties,that they may bee the fitter to doe the fun&ions of the body and foule^but when it is ufed exceflfively,it becomes a hurt and hinderance unto it ; when men will make a trade of Recreation, and lpend their time in it from day to day, and fo make it their vocation; this is a wicked thing,and this is folly in yong men,who becaufc they have meanes, therefore thinke that it is not unlawfull to fpend their time in gaming, and the like 5 but they are deceived,forthe Lord exempts them from no calling that I know of; fure I am, idlcneffe, and gaming, and other recreations are no calling for them: And this is thereafon that yongStudents wil not fet them-felves to their Studies, but becaufethey have wholly devoted themfelves unto theirRccreaiions. And ther-fore examine your felves in thefe two, fo likevviie for all other in the like kinde, and accordingly judge of your felves whether you be heavenly minded or no. iMmk * The fecond figne whereby you may know whether you be heavenly minded or no,is,by the efteeme that you have of heavenly things* whether you efteeme them as a pan of your felves: every facultic or habit hath an obj :&,ifthou be a carail man then thefe earthly things arethat which delightsthy foule,but if thou be heavenly minded,then fpirituall things are the delight of thy foule. Now touch a man that is not regenerate in thefe outward things,and you touch his life, for he accounts his life as them, for they are part of himfeife; but it is otherwise with the fpirituall man, he accounts not of thefe earthly things: 2 Or. 4. 5. the Apoflle faiths lYcefracb net mfelves; that is,we

account

the DoStrtne of Mortification] : yj

account not of the approbation of men, nor any outward thing,as a part of our felves $ therefore if wee want thefe, we doe not much care. Hereby then examine your felves what are the things you moft delight in f What, arc they earthly things, how to b£& rich or honourable? Doth this take away all your time, and employ all the faculties of your fbules,that you can have no time to thmke upon God y or at leaft if you <ioe,yet it is very remifTely and overly, with no zeale or affe&ion t Then certainly as yet thouart not heavenly minded: But if thou be enlightened by the Spirit,it wil be farreotherwife with thee;thefe earthly things will have but the fecond roome in thy hearr, all thy care principally will bee how to get grace, ju-ftification, remiffton of finnes, and reconciliation. Now if it be thus w'th thee, it is an excellent figne thatthou art heavenly minded ^ whenthou canftfay with iW, Rom. -j.x7.lt is not /, but finite in me: that Rom,7,i f is, the lufthgs and rebellions which are in my heart after thefe earthly things, have not the fTrfl place in my heart: It is not /• that is,it is the unregenerate part, which I account not as part of my felfc ^ if (I fay) ic be thus with thee, it is a figne that thou art heavenly minded: forif thou haft obtained this heavenly min-dedneflc,thou wilt be difpofed like a Traveller, who will ever be enquiring the way home,and whether al at home be well: if heecan meet with any that can thus certifie him, and hehearethat they are all well at home,then he will the more chearefully undergoe any diificultie that he fhall meet withall in the way ; will undergoe ftormesandtempefts Jiunger and cold: in like manner it is with the heavenly minded man,hc

p$ The DoBrint of JMortificatiihl

will ever be asking the way home, (for indeed heaven is our proper home) and whether all bee well at bome^that is,if God,and Chrift, and the Spirit, and the Saints beatamitie with him: andinhimfclfehee *vill be inquiring if he find faith, and repentance, and peace of Conference, if he feeles that for matter of Juftification and rcmiflion of finnes he be well, he re-fpe&s not the world, hec cares not much what hec meets withall, whether reproach and fhame, penury cr want,fo he find no inlacke of fpirituall grace all is well with him. Therefore examine your felves whether you bee heavenly minded or no by the eftecme that you have of earthly members. iMtrkfU The third fignc whereby you may examinineyour felves whether you bee earthly minded or no, is, by your fpiritualltafte, whether you rcllifh heavenly or earthly things beft: and therefore the Apoftle faith, Rom. 8.5. They that are oftheflefb doe favour the things of the jitjh^ but they that areoftheJ}irit the things of the fyirit • that is, if the heart be regenerate it will tafte a fweetneffe in nothing but in heavenly things, or ac leaft nothing will be fofweet unto him y and on the contrary,they that are earthly minded, they can finde nofweetneflein heavenly things. Now(as Ifaid before) every facultie or habit hath on objed in which it is delighted, whether it bee unto good or untoc-vill, fo thatif the heart bee regenerate, then it will finde fweetneffe in nothing butfpirituall things, but if it be unrcgenerate, then it can finde no fweetneffe in heavenly things; neither can it wifli them Co well as earthly things. Therefore examine what you delight in, what delight you have of the hearing of the

pure

The DoStrine of Mortification. pp

pure Word, whether you rellifh it then beft when it comes in the plane evidence of the Spirtt, or when it is mixt with eloquence and wit \ which if you doe, it is a figne of earthly mindednefle.lt is faid,2 Pet.i.i. As new borne babes defirc the ftneere milkeofthe Word: that is, the man that is truly regenerate and renewed hec doth beft rellifh the Word when it is alone without • any mixture,and therefore he cals it xhcfmeremilke ; that is, the pure Word: As it hefhould fay, It is pure of it felfe, but if there be any thing added unto* it, or mixed With it, it detracts from the excellencie of it; for.ndeed the Word is the pureft thing in the world: all Arts,and Sciences, and knowledge of Philofophy an ^oodformorall duties, but they are corrupt and uucleane in companion of the Word; andtherea-fon is, becaufe thcie are the,works ofmen^now there is no worke of man but it is fubjeft to corruption, butthe Word of Godrcmaincs pure: therefore ex-■ amine your felveshowyouftand afie&ed with the pure Word.

But fome will fay unto me, that Eloquence and wit oMcfcil is an ornament unto the Word, it fets forth the excel- Eloquences Iency of the Word the more; therefore if it bee fuch j£c twrd* "* ^n ornament unto the Word,then it ought to be ufed; otherwaies the excellencie of the Word will not ap-pearc.

To this Ianfvver,That humane Wit and Eloquence Arwf.il is fo farre from fetting forth the excellencie of the Word,as it obfeures the excellencie of it: I fay,there Th * %erext is no ilrtjSciencc^Tongue,Knowledge or Eloquence the Wed, in the world that hath fuch excellency in them as the Word hath} whether you refpe&the Author,God;or

I oo The DeStrme of Mortification.

the Indirer, the holy Spirit; or the matter of it,Chrift and hisrighteoufnefle. Againc,the ftile the Spirit ufes in fetting downe the phrafes of the Scripture, fhe wes plainly that it is excellent of it felfe: now if any thing be added unto a thing that isexcellent,either the thing muft be as excellent,or elfe it detra&sfrom the excel-lencie of its but there is no man but will confefle that the Word is the moft excellent thing in the world, therefore it mud follow, that Eloquence addes not to the excellencie of the Word.

But you will fay unto mee, May wee not ufe Eloquence and Science in the Preaching of the Word '. To this I anfwer,That it is an unfcafonablc thing, itaiMftoc be I fay, a thing not feemely, that the Word bee mixc Biixt whhc- with humane Eloquence 5 for the pure Word fhould bee purely delivered: and the Apoftle faith, 2 Corinth.^. 1 Preach not my felfe unto yon : that is,

1 fought not mine owne praife by ufing Eloquence of words, but I Preach the Word purely, withouta-ny mixture ofany thing with it: againe, hee faith,.

2 Cor. 1.17. When I came among jouj came not in tbeen-tifwg words of mans mfdome^ lefi the Croffe $f Chrijt fhouldhe of none effect: that is, I came not with words more for fliew than for fubftance; hee calls the Preaching of the Word that hathany thing mixed with it, whether Wit or Eloquence, but enttfing rvordsfach words as doe rather feed the humour, than

whatrream: workeupon theconfcienceof a man. Now a man is words! feidto be entijedy when he is drawne away from that which is good,unto that whkh is either evil abfolute-ly,orelfe not fo good as tharfrom which hers drawn.-and the truth isjheethat ufeth Eloquence in the preaching

Obictt.l* ThcWord

loqucncc

i-Cor.1.17,

opened,

chingof the Word, doth nothing elfe but draw the heart away from affeding the pure Word, unto that which hath no venue in it tofave.Againe,hePreach'd not with entifing vtoxdsJeJltbeCroJfeofCbriJlfkotddbc ofnoneeffetf: that is, if I (hould preach myfelfein mixing any thing with the Word, that would takeaway the power of the Word, the Word would not becffeduall to worke grace in the heart, therefore I dare notpreach after this manner,left I fliould deprive the Church of the power of the Word, for if it want power to worke,ic will alfo want power to faverthcr-forethe Apoftlefaith, i C^.10.4. The weapons of our warfare are not carnally but mighty through Goa,drc. that is, the weapons by which wee flay our corruptions and lufts,are not carnal r 5 that is to fay,are not eloquence of fpeech,or any human art,but are mighty throughGod^ that is, by God there is a fecret power given unto his Word,wherby itover-maftereth the lufts in the hart, and worketh in it a new kinde of qualitie.

But you will fay unto me. What muft we doe with ofaB. 3» our learning?or what muft we not learne Sciences,or muft we (hew no learning in preaching t

To this I anfwer, It is true, that we had need to ufe A»/V. 3/ all theArts,Sciences,and knowledges that wecan,and How learning all' will be little enough 3 for as the Apoftle faith, £toWe? Who is Efficient for theft things i thatis, who hath the in preaching knowledge of Arts, or Learning, or Eloquence fuffi- tneWord -ciently to preach the Word : but yet wee muft take heed that wee doe not bring them unto the Word as wee finde them, neither in them to fhew our felves, but onely make them asameanesto helpe us for this worke: As for example ; The Children

O 3 of

S'milei

Simile.

0fa8^

Anfvc. 4. Mintfters fhouid no: j>leafc their pcople wirh tlci]i»cncc.

102 The D&Slrine of Mortification.

of Ifrael might whet their fithes upon all the ftones of the Philiftims: fo a Miniiter may fharpen his faculties wirh Arts. A man that keepes fheepe, he feeds them with hay, not becaufe he looks that they fhould bring forth hay, but Lambs and Wooll ; even fo,let a man ufe thefe Arts & Sciences, yet not to bring forth Eloquence, but to make us more able to Preach the pure Word. It is good therefore that wee take heed that weedoe notecclipfe the excellence of the Word by thefe: Wee know, apparell though it bee laid in pure gold, yet fo much as is covered of it, detra&s from the excellencie of it,therforeit were better that it were alonerfb it is with the Word,though the Word may feeme to be gilded with Eloquence ©rPhilofo-phy.yetic were better that it were alone, for fo much of it as is covered with thefe, fo much of the excel-, lencie of the Word is .hid. {

But you will fay unto me, that wee ufe Eloquence and the like,that men may the better conceive us,and that our mmiftcrie may the better be refpeded 5 for we find this kind of teaching moft pleafeth them, and which moft men afted:, therefore if wee (hall not ufe fuch and fuchphrafes of Eloquence,we fhall belittle rcipefted amongftthem.

To this I anf wer, that every Minifter is,or fhould be a Phyf ician 5 now we know that the part of a wife Phyfician is not to latisfie the humour of his Patient, for fo he may encreafe the difeafc, but to labour to cure him by rainiftringfuch Phyiickc unto him, 2iS he knowes by experience the neceifitic of the difeafe re-quireth: even fo, to hum our men in Preaching,is not the way to cure them, or to change the eviJl difpofi-

tion

The DoSlrine of Mortification^ J03

tion ©f their nature, but rather a meanes to cncreafe their difeafe, nnd to make them obftinate and rebel-

' lious againft the Word, when it ftnll come home unto them: For what is the reafon that the Word is fo ©ppofed, when it is preached (as the Apoftle faith) by the evidence $f the Spirit andin forver^ but becaufeit crofleth theircorruptions i It comes not m the fame mannerthatitwaswontto doe : therefore the bcft way fhould be to Preach inthe Spirit 5 that is, to apply the pure Wordof God unto the Confciences of men, and fo to purge out the ficknefle of the foule before it grow incurable. There is a difcafe that many Simile* women have at their ftomackes, whereby they defire to eat aflics, and other things,which poyfons natures

• now if they be not cured of it by purging out the humours that lye there, butbefatisfied in it, it will at laft deftroy them: fo it will be with thefe men^o fa-tisfie them inthis ficknefle ofthe foule,is not the way to cure them,but to makethem more incuiable: ther-fore let Minifters looke that they Preach the pure Word, and nothing but the pure Word ; and let men examine themfelves whetherthey bee heavenly minded or no, by their tafting and reliifhing of the Word when ir is Preached purely without any mixture, or. elfe when k is mixed with eloquence..

T he fourth figne whereby you may examine your UMkrkf4 felves whether yoube heavenly minded or no, is, to try the opinion and judgement you have of heavenly tbings,howyou conceive offpirituali things. Rom.iz, 2. The Apoftle faith,. And be renewed in the.-Jpmt of

your m'wdes, that you miy know what that good, and holy, (indacceftnblew'iIlofGddinChriJlis: Hee that is heavenly

vcnly minded hath a new judgement given unto him whereby he is abb to fee fpintually all things in another manner then he did before; I fay not, that hee* faw them not at al bifore,but he faw them not in that manner that he doth now, for he pi renewed m the fttr* of his w/W, faith SaintfW ; he hath a change wrought in his heart and underftanding, whereby he is able to know and to doe the will of God in a more futablc manner then before y he hath a new light in his foule, whereby he is able to know what the ml ofGodmChrifi is > that is, he knowes what God doth require to bee done by him for Chrift, not carnally by a bare under, ftanding, but fpiritually by the workc of the Spirit r and therefore faith Paul, 2 Cor. 5.1 6. Henceforth know % Cor. * «i €. we no man after theflejh , yea*, though we have knowne Cbrifl after theflefh^ yet now henceforth know we htm no wore: that is, we knew him before in a carnall man* ner,a$ he is man, or as he was a man amongft us, but now we know him in another manner^as he is our Saviour, and our Redeemer, Chrift my Saviour and my Reconciliation to the Father, what know- Now it is nota bare knowledge that I fpeake of, ledge is f uc h a knowledge as is attained unto by Learning and

thc°sjtoli/ Art, f° r f° a mm ma y ^ avc knowledge, and yet not be heavenly minded; but that knowledge I fpeake of, is a knowledge that is wroughr by the Spirit^when it hath changed the heart, then he is able to judge both of Pcrfons and Things.

Firft, for Pcrfons ; hce is able to j udge of the per-fons of men^and accordingly to make a difference be-tweenemen: if hee feeapooreman that is a found Chriftian, though hce bee contemned in thceyes of

the

T

Pcrfons

the World, yet if itappeare to him that he hath grace inhishean,orif hemakean outward profeffion of idve to God, he doth highly efteeme of him becaufe of grace $ on the contrary, if he fee a great man, tkxigh in gitat honour and efteeme with men, yet he refpefts him nor if he want grace: Therefore examine your lelves whether you are able to diftinguifh of perfotis in this kinde.

Secondly,forfto^ $ he is able to judge of things —. * whether they be fpirituall or earthly; he is able now m6S J to know what is truth, and to embrace it ; and what is error, and to refuie k ; he hath now a Touch- ftone inhimfelfe j that is, he hath the Spirit of difcerning, whereby he makes tryall of graces, and byes hold on thofe which will indure the touch, thofe he will receive as fpirituall 5 the other which will not, he calls out as counterfeit: therefore the Apoftlefaith,iCto*. 2.?. The eye hath notfeene, nor the cure beard, neither have entred into the heart ofmanjthe things that Godhath prepd-red fir them that love him: that is, he was not ableto judge of things in that manner as now he can. Therefore examine your lelves whether there be a new life put into you, whereby you are able to judge of perfons and things in another manner than you did before.

But you will fay unto mee, Flow fliall I know that oWtf #• my heart is renewed by the Spirit, and that there is a new life put into me?

To this I anfwer,that you fliall know whether your ^* # heart is-renewed by the Spirit, by thefe three things: thcnbThealt firft,by thy affedions: fecondly,by thy fpeeches: and bc renewed thirdly, by thy anions. by thcf i ,irir -

P Firft,

Io5 the DtSrm of JMortsjScastov,

Firft>Ifay, thou (halt know it by thysfetUom? By hi* affc f for by thefe thou maift know whether thou bee hea-«io«5 ? venly minded or no: and that thou maift not doubt of it,, our Saviour gives the fame marke of a renewed heart,i(/4.6.2i. Whereyour treasure is, there wtU ymr beam be nlfo ; you may know that where your heart is,there is yourtreafure 5 what your heart is fetupon, there your affe&ions are 5 for the proper feat of love isrheheart. Nowif the heart be renewed and rcge-neratediy the Spirit,there will bee a love of fpiritu-all things, and this love will beget heavenly affe&i-.ons. A man may certainly know what eftate he is in, whether he be regenerate or no by his affedions^ how heeisaffe&ed, what love heebeares unto heavenly things; for there is life in affe&ions, and as a man that lives knowes that he lives, fo a man that hath fpirituall loveia his hearttowards God cannot but certainly know it, except it be in time of temptation, and then it may be he may not finde that love of God in his heart; but this fenfe of the want erf" the love of God is but for a time^it continues notjtherefore the holy Ghoft when he would defcribe a heavenly minded man, he defcribes him. by hisafFcdi-ons, as thebeftmarketo try him by : as Abraham would command his fcrvants to fervc God, and Ne-zUUit'fr haniab feared God; and David, Pfal. 112.1 .delighted greatly in the Commandements of Godrnow wherefore did they obey God, and feare God, and delight in the Commandements of God, but becaufeof that inward love they bare unto him. We know every man can tell whether he loves fueha manorfuch a cbing, or whether he hatesiiicha man or fuch k

thing:

Tfa^ottrtne of Mortification. ley

thing by theafFe&ionhec beares to them $ in like manner a man may know whether he be heavenly or earthly minded by thcaffe&ions hee carries towards the things heaffe&s: therefore examine your Idves, what are the things that you love moft, that you thinke upon moft, that you take care of moft, that you takemoft care to get and t# keepe, arc they earthly or heavenly things 8 thofe things you doe love beft, and your affedions are moft fet upon, that your thoughts are moft troubled withall 3 if they be earthly, you may juftlyfcareyoureftates; for the affe&ions flow from love, and therefore if you did not love them, you would not fet your hearts and affections upon them,

Secondly, you (hall know whether your hearts be % renewed by your Speeches ■now this may feeme but a B v ^ S P CC ^ flenderiignc of a renewed heart, becaufe it is hard to judge aright by outward appcacanccs,to know the fin-ceritie of the heart by the Speeches: yet feeing Chrift makes itafigne of aTenewed heart, I may the more fafely fallow him: our Saviour faith, Mattk. 12.54. Mm*** ] that oat of the Abundance of the heart the mouth Jpeaketh ; that is, there is abundance in the heart either of good or evill: Now if the heart be full of heavenly min-dedneiTe- if, I fay, this abundance that is in the heart be grace, then it willappearein thefpecches ; for thefpeechesdoe naturally flow from the affe&ions that are in the heart; but if the abundance that is in the heart be cvill, then the heart cannot but fend out foule fpeeches and rotten communication^and therefore our Saviour faith, A good tree cannot bring forth cviU fruit ^normevill tree good fruit: it is unpoilible

P 2 that

¥ "

Simile.

0bi<8.

%Anfwr*

lhat ahcart which dorhabound,aiidis full of earthly-faindedneffe, but it will brcake forth andappeareby his fpeeches: the filthineffe that is in hishart,if k have not vent, it will bur ft 5 as we kaow a new veflfcll that hath winepwriGtoit,mufthave3ventor elfcitwili burfl^and by the veat you may know what wine it is: fojthe fpeeches are the vent of the heart, and by them you may fee what is in the heart^if grace be there,the fpefcehes will favour of it, as a Caske will tafte ofthat which is in it.' •

But yeu will lay, The heart is of a great depth, and who can fearch it < who is able to know whether the heart be renewed or no, by the fpeeches t

To thislanfwer, Ifaynotthatamanraay at all rimes, and in all places, judge of it aright; but I fay, thataman may certainly know himfelfe whether, he be renewed or no$which is the thing we feek to prove in this place; that a man may know from what root they lpring,whether ofweaknefle,byrebeIlion,or na-rurally through unmortified lufts:I fay not btit forae-timesaxhild ofGod,a regenerated man may have foul fpeeches in his mouth,&yet his hart be good towards God-he may have rotten talke,but it is but for a time, it will not continue,and it will caufe much forrow of heart, if he have grace, when his confeience touches iTimi.io ii & m forit.2 Tim.i.io^ii.Inagreatmam hmifcthereare epened, vejfels <tfhonourjwdveffds ofdtjhonortfz. man therfore purge himfelfe,he fhal be a veffel ofhomrjend. yet have corruption in him,there may corrupt communication come out of his mouth s & yet he keep his goodnes$as a veflel of gold may be foule withrn,and yet ccafe not to be gold,a veffel of honor>neit her lofe itexcellency;

ft> a ^generate man may have in the abundance of his heart,fome chafieafwel as wheat/ome corruption af-wel as grace,& yet be a veflei of gold; that is,heaven-\y minded • for the Apoftle faith, If my mm therefore fmrgthimfelfo he Jhnllheaveffellof honour, notwithstanding his corruption in his heart, and itappeare in his ipeech 5 yetif he purge hirafelfe, if he labour to mortifie thenyfhe labour to rid his heart of then^he fhallbeaveflell of honour.

But you will fay. It may be that we fliall have not Q ,. „ alwaiesoccafionstotrymenbytheirlpeeches, how H ' * then fhal we know whether their hearts be renewed?

To this I anfwerjt is true,that k may fo fal out than *Anfm % 2, we cannot try them by their fpeeches,yet filence will declare in part what is in the heart 3 let a regenerate man be fiient 5 and his filence will fliew that hee hath a renewed heart 5 if he be reproached or flandred, his patiencein fuflfnng fhowes the uprightnes of his hart; but if he fpeake 3 it hath a greater force,and will more manifestly appearc: fo on the contrary 5 the rottennefle that is in the heart^wilappeare in impatiency of fpirir.

Thirdly 5 you may know whether your hearts be renewed by your a&ions:t his alfo our Savior makes an- By his anions other figne of a renewed hart Mat.j. lo.Bytheir works you fydknow /&^thatis 5 by their anions. Now every thing is known by his anions; therforeexamine your felves what are your anions, aretheythea&ionsof the regenerate part, or of theunregenerate part; are they holy adions, or are they uncleane anions i by this you may know whether you be heavenly minded or no. Now this rnuft: neceflarily follow the other two: for if the heart berenewed, then there will bee

P 3 heaven-

I

11 o The X)oUr\m ofMdrtifoatitiv

heavenly affeftions inic towards God, and fpirituatt things, and if heavenly affe<ftions,then there will bee heavenly fpeeches ; for thefe flow from heavenly af« fc&ionss and if there be thefe two, then there muft needs be holy adions : therefore our Saviour faith, Luk. 6*tf.A good mm out ofthegoodtreafure of his heart bringctk forth good fruit • that is,ifthe heart have in it a trealure of heavenly affe&ions and fpeeches, fecannot be but it will fend forth good a&ions in the life. Thefiftandlaftfigne whereby you may examine

<AUtif 5* your felves, whetheryou be heavenly minded or no, is,byexaminingyour felves how you ftand affe#ed towards him that fcclcs to take thefe earthly members from you s how you ftand affected with him that reproves you for your earthly mindednes.This is align that?<*«/gives of anunfoundheart; 2T/W.4.3. Tic

t-TiflMj. tirntwllcometh&ttheymllnotendwtwholeftmedtftrine; that is, they will not endure the Word of fcproofe, but wil be ready to revile the that fhall reprovcthem: and therefore he addes,that they fidheafe to themfelvts Teachers 5 they fhall affeft thofe that (hall fpeake (o as they would have them. Now this is aiignc of earthly mindcdndle, when they are offended with him that fhall reprove them for their finne; for if men reckon thefe members as a part of themfelves, then you cannot touch them but you mnft touch their lives, for thefe are a part of their life; and if you feeke to take thefe avvay, you feeke to take away their lives : now what man will be contented to part with his life?It is a principle in nature thatGod hath implanted in every or eature 3 to love their livesjbut if you account the not us a part of your fe 1 ves, but as your cnemies,then you

will

TbeDoSlrine ofMortification^ m

will account him as a fpirituall friend chat flnll helpe you to flay them; for who is there that will not love him that (hall helpchim to flay his enemies Thcrfore if the heart be heavcnliedifpofed,he reckons them as his enemies ; but if he be not renewed,he accounts the as apart of iWfelfe : therefore examine yourfelves by this, whether you be heavenlie minded or no,

The Ufe of this that hath beene fpoken, is for ex^ W*' hortation untoall thofe that are heavenly minded : Let mee now exhort fuch toperfevere in heavenly mindednefle,let them labour to grow every day more Rcv:u iu • heavenly minded then other. Rev. 22. 11. Let them that he hofy y beboljfltlt: thatis, letthem bee moreho-ly, let them labour to grow in heavenly mindednefle, let them labour to kcepe their hearts pure from this earthly mindednefle,be caufe it will foile their foules: forallfinneisof a foiling nature 5 if it enter into the , , heart, it will leave a fpotbehinde it .• now we know , s * m " e * !- ? that if a man have a rich garment which hefets much by, hee will be marvellous carcfull to keepe all kinde ofgreafeandfpotsoutof it; fo it fliould be a Christians dutie to labour to keep all foile out of his foule, y becaufe it isa precious garment,andthe refiding place of the Spirit: we know that if a man have oae fpot-in his garment,it makes him out of love with it,and then cares nor how many lights upon it: fo it is with finne, if thou fufferthy heart to bee fpotted but with one finne,it will worke carelefnefle in thee,fo that hercafc -terthou wiltnot much care what fin thou committor how thy foule is foiled: therefore it behoves youtoJ h ui c * ft .i ir T'

J . r ~ . . / to dc avoided

keepe your hearts from every finne, and to make conference of little finnes And fo much the rather, be-

caufe

fo

caufetheglory of God is engaged on your convention-, if thou fkdtfoile thy ffe any finne, that hath taken upon thee the prafeilion of the Gofpell, Godwillbedifhonoured, and the Gofpeil will bee fcandaled: Againe,keepe thy heart,becaufe God takes fpecial notice of all thy a&ions^asfor dogs and /wine, as for the actions of unregenerate men^ieregards the not ; becaufe his glory is not engaged upon their convention, he expe&s nothing from them $ butasfor you, he takes a particular notice of all your a$ions 5 ipeeches, and behaviours, and therefore you fhould

Secretins to te-mafVcUousarc&Uovcryourhearcs.Againc,look

beieoked untafecretfinnes, bccaufcheeistheiearcherof the

mo ' heart $ letthe feare of God let in order every faculty

of your foules to keepe outevery finne, every evill

thought, becaufe hee takesfpeciall notice of it. And

that I may the better prevaile with you,I will briefly

Motives to lay downe fome Motives to move you to keepe this

keepe watch diluent watch over your hearts.

x The firft Motive to move every Chnftian to conti-

nue and grow in heavenly mindednes,isthis,becau(e by this meanes he may be able to doe every good work*. i Tim.3.1 1. if a man therefore f urge himfelfe, bejhallbe avejfeli of honour^ ft for every good worke: that is, if hee labouin-o rid hisiieart of earthly mindednefle,hee f „ (hall have a new life put into him, whereby hee fhal!

bee able to performe holy duties in another manner then before. Now what is the reafon that there is fuch complaint among Chriftians that they cannot pray, and are ft) dull and fluggifh in the performance of holy duties, but becaufe they have not rid their hearts of earthly mindadnefle i What is the reafon

that

r

he DcUrim of Mortification. \ | *

that thereis fo much Preaching,and Co littlepra<5tife 5 andfo much hearing, and fo little edifying y but be-cauf e men are earthly, minded < If they would purge themfelves of this earthly mindednefle, it is unpoffi-blc but that there would be more fpirituall life in them, in the performance of fpirituall duties. Therefore if it were for no other caufe but this, that you may be inabled unco every good worke and holy du-ty,and that you may keepe in you your fpirituall life, feeling and moving, labour to keepe thy heart cleane from finne.

The fecond Motive to move Chriftians to grow in % heavenly mindednefle,is, becaufe that by this, God is honoured-, I fay 3 it is a glory to God if thou keepe thy heart cleane: Now what man is there that would not willingly glorifie God,who f tuck not to give Chrift for him? It is a glory unto God when the Profeflbrs of the Word live a holy life; for what is the nature of the Word but to cleanle t now when it worketh not this effe<5i in them, or at Icaft when it appeares not in them, it doth detract from the excellency of the Word. The Apoftle layes downe the nature of a true Chriftian, lam. 1 .21. Pure Religion is this, to keepe ones lam. mi. felfe unjfottcd of the world; that is, a fpotleffe life is that which bell befeemes a Chriftian manthattaJces upon him the profeifion oftheGofpel 5 and that which brings much glory unto God is a blumelrfle conver-fation: and tothis end the Apoftlecxhorts, Let (faith he) your Conversation be without covetoufnejfe, Heb, 13 .5. H*bM ? as if hee fhould fiy, an unfatiable defire doth detract from the glory of God therefore let tills move men to be heavenl v minded.

CL The

The third Motive to move every Chriftian to grow in heavenly mindednefle, is, becaufe hee may prevail* Um 1*61, mth God in prayer: lam. 5.16. the Apoftle faith, that 7be prayer of a futbfull man availeth much, if tt bet fervent: that is, ithxh a great force with God for a blelfi.ig: Now this fhould be a marvellous encouragement to kecpe the heart cleane, in regard of the great neceffitie that the Church hath of our prayers; and therefore if we would not for our felvcs prevaile withGod,yet in regard of the great need that theChurch ftands in at this prefent,we fhould be moved to doe this duty* Obieft. ButyouwilLfay, that we are but few, or that I

am but one, and how can we be able to prevaile thus with God ? Anf*. To this Ianfwer, Grant that you be but a few,

yet a few maydoemuch good; Ezek. 22.30. fpea-Sttk. .3*30. ki n g 0 f t he definition of Jerufalem, 1 fought, faith the Lord, for a man to ft and in the gappe, and'there was none: Hee fpeakes there in the fingular number, if there had beene but cne± that is,but a few, they might have prevailed much with God: lb I fay unto you, though wee be but a few, yet if wee keepe our hearts pure, wee may doe much with God ; nay, though thou be but a particular perfon, thou maift prevaile much with God; as Mofes did for the Children of IP rael: when a dammeis new broken, the cafting in of a little dirt will hinder the courfe of water, but if it be not holpen in time,itwill not eafily be ftopt; lo in time a few may prevent a Judgemeot ; aiy,fucha Judgement as othcrwife may deftroy a whole land; if the heart bee truly fan&ified, it hath a great force

with

with Cod : Againe, a man that would pray if he doe not fpeake, but many times he is forced to fend forth fighesand grones unto God, this is of great power with God ^ but if he powre out his heart in voycc, it hath a greater force: and therefore the Wife-man faith, that the words of the righteous are precious ; that is, of great worth with God :and therefore let this move men to be heavenly minded.

Q* MOW

HOW

TO MORTIFIE

FORNICATION.

Colo s s.i a ns 3. i. Mortijie therefore your members which are ufenthe earth : Formcation^uncleanmjfe^mrdwateaffeclio^evillcon^ ctijtifcencejwdcwetmfnejfe, which is Idolatry.

Aving handled in generallthc Do-drine of Mortification 5 acc<ardingto the Method of the Apoftle, I am now cometo defcend tothe confide-ring of particulars, as they are layd downe in myTextsand would fpeak of them in the order as they are ranked by the holy Spirit, but that the affinity and ncereneffe betwixt three of thefe finfies, namely, Fornication, Unclean-nefle,andevill Concupifcence,makes metoconfound them, and promifcuoufly to mingle them together. Let us therfore confider firft of the nature of every of thefe finnes particularly by themfelves,and afterward

make

makefome ufe and application to our felves of them altogether.

Tke Dodirine that arifes ingenerall from thefe words, is, That

AH Vncleameffe is a thing GodmMbave mortified'Defirl and quite destroyed out of the hearts that be would dwell in.

All filrhinefle and uncleannelfe is a member of the oldman;novv in fuch as Chrifl: dvvels in, the old man is crucified, he is dead with Chrift; now hee that is dead with him, is freed from him: and againe,he that isinthefecond Adam^ hath power to mortific .the members of the old man. All Gods children muft be purified and clenfed from al pollutions the Apoftle expreflely commands us^Epbef. 5.1. Be ye followers ^gphefj, God as deare children: that is,be yelike unto God your Father, as childrenrefembletheirnaturall fathers* now God is pure and holy, therefore muft ye be fo alio: and then it folio wes, verf 3. But form ; cationymd dluncleanneffe^r covetoufneffe^ let it not be encenameda-mongJlyou,as becommeth Saints: that is, let all fuch fil-chineffe be fo farre from you, as never any mention be > made of it amongft you • if it fhould by chance eater into your thoughts, be fure to kill it there, let it not come no farther, never to the naming of it: As it becommeth Saints; that is, holy ones, Gods children and peculiar people, it were unbecomming, and a great fhame to them to be uncleane, to be unlike God their Father, who is holy. In like manner, he exhorts us to cleanfe onrfelves from all filthineffe of tbefejh and Jpi-rit ^perfecting bdineffe inthe feare of God^ 2 Cor.7.1. that is, Let us purifie our harts from the corruption of luft

Q 3 and

and concupifcencc which is therein, driving to make pcrfcft our holinefle in the fcarc of the Lord : and Co more fully alfo in 17^.4.3,4,5. hefetsdownethe particular unclcannefTcs fhould be abftainedfrom, and mentions two of the very fame fpoken of in my Text5namcly 5 Fornication 5 and luft of concupifcence : the words are (for they are worthy your marking) This is the will of God, even y ourfantfifcation, that you fhould ahflaine from fornication : that every one of you fhould know bow to fojfejfe his vejfell in fan&ifcation and honour, not w the lufrs ofconcufifcence,&c. and therefore we ought to mortifie and deftroy allthe fiJthineffc that is in our hearts, if wee would beaceountcd Gods children, and have his Spirit to dwell in us.

Butthat for the generall: we come to particulars, and will fpeake of the firft finne that is named in the Texr, Fornication .• whence the point of Do&rine is this, That

Fornicationis one of the finnes that are to bet mot* tifed.

Fornication Fornication is a finne bctweene twofingle per-whacagrie- f onS) atK j i nc hatit differs from Adultery : and al« nc * though it be not altogether Co hainous as Adultery, becaufe by it the Covenant of God is not violated as Pro.M7« by theother fpoken of, Prov.z. 17. neither finde wee the punifliment abfelutely to be death, yet it is a grievous finne, and to bee feared, in that it fubjedte thofe men that are guilty of it, to thecurfcof God % Cor.**, anc * damnation: forthe Apoftle faith, iCor.6.9. N§ fornicator Jhall enter into the ktngdomeof huvc*^ It deprives a man of happinefle, baniflies him out of

Gods

Vo&i;

Gods kingdomc into the dominion of the Devilled territories of hell, never to beexempted from the intolerable torments of Gods etemall vengeance. But to lay open the hainouftdTe of this finne, we will consider thefe foure things :

Firft, thefinfulnefle ^

Secondly,the punifhment C r>

Thirdly, the danger f orir -

Fourthly, the'deceitfulneffe 3

Firft, thzfmfhlnefft of this finn e of Fornication ap- 1 peares firft in great contrariety that it hath with Thefiafutocs Gods Spirit, more than all other finnes. Betwixt offM £ c «*. Gods Spirit and every finne, there is a certaine contrariety and repugnancy, as in nature we know there is betwixt heat and cold $ now in all contraries an intenf e degree is more repugnant than a remiffe, as an intenle heat is more contrary than an heat in a lefle degree -> foit is with Gods Spirit and this Onne, they arc contrary in an int:nfe degree, and therefore moft repugnant unto; for the Spirit delights in holinefle, and this finne in nothing but filthinefle $ that is pure and undefiled, but this hath a great deformity ia ir, and therefore confequently muft needs bee odious in his eyes. Befides, this is contrary toour calling,as the j Thcf Apoftlefaith, 1 Thef.q.y. For God bath not calledmrm-tounckanneffejyut untoholwejfe.

Againe,ircaufes a great elongation from God, it z makes a ftrangenefTe betwixt God and us 5 all finne is an averfion from God, it turnes a man quite away from him, but this finne more than any other, it is more delighted in, we have a greater delight in the afting of this finne than in any other, and therefore

k

/

■ii

it is amoft grievous finne.

Furthermore, the greatnef fe of this finne appearcs, in that it is commonly a punifhment of otherfinnes s according to that of the Apoftlc, Rom. i. 21. and 24.

Rom.Mi.14. compared together, where he faith, Because that when they knew God, they glorified him not as God, neither were thankfully but became vaint in their imaginations $c. wherefore God alfo gave them upto uncleanvejfe^ through the lujls of their ownthearts^ todifoonour theirownebodies betweenethemfelves. To the fame purpofe is that Qf

Ecccf-7,2*. c ^ e Preacher,^/*/^. 2tf.wherefpeakingoftheenti-fine woman y whofe heart isfnares and nets^rc hee faith, Who fopleafeth God Jhall efcape from her, hut the finner fhall he taken by her: that is, whofoevercommitteth finne (hall in this bepunifhed, that he fhall be Strapped and enfnared by the fubtle enticements of the di£ _ honc/l woman. So alfo, Prov. 22.14. The mouth of

Piov,2 i.x + itX f ran ge women is a deepepit, he that is abhorred of the Lord jhall fall therein: Now all finne of this kind, and con-fequently finners,are abhorred of theLord,and therefore hee will punifh them in letting them tumble into this dcepe pit of ftrange women here, and hereafter without repentance into the botcomleffe pit of ever-lafthg definition : As long as the Lord lookes for any fruit of any man, he kecpes him from this pit; but fuch as notwithfta .ding allhis watering, pruning and dreffing, will bring forth no fruit, with thofe the Lord is angry, they fhall fall into ir. Nowasinalad-der,or any thing that hath fteps to afcend and defbend by, nat ftayre unto which another leads, mull needs bchijherthanthereft; lo in finne, thatfinne unto which other lead, as to a punifhment, mull needs bee

■ greater,

HoV> to mrtifie Fornication* tzt

greater, and of an higher nature than the other: and

therefore this finne is a mod grievous fiane.

Befides, the hayaoufnefieof this finne appeares, becaufe it layes waft the Confcience more than other iinne, it quite breakes the peace thereof 5 nay, it fmo-thers andquenches grace. The Schoolmen call other finnes, habitudmmjenfu*-, a dulling of the fenfes $ but: this an extinction of grace: other finnes blunt grace, and take off the edge,but this doth as it were quite ex. tinguifh it: It makes a gap in the heart, fb that good xattell, good thoughts 5 and the motions of the Spirit may runneout, and evill cattell,noyfome Ms, and corrupt cogitations may enter in to poflefleand dwell there,and therefore it is a grievous finne.

Laftly,thegreatnefle of this finne appeares,becaufe it delights the body more than any other finne doth $ and thcreforethe Apoftlein 1 Cor.6. draweth moft of his arguments, to diflwade the Corinthians from the finne of Fornication, from the glory and honour of our bodies; as that the body is notfor fornication^ but for the Lord) verf. 13. And that ourWw are members of Chrijl^verf.if. The Temples of the holy Ghoft, verf.ig. Are bought with a price, verf 20. and then concludes, There fore glorife God in your bodies: and lo in another place it is faid, We ought tofoffejfe our veffels tn honour .• Now there can be no greater meanes to difhoneur the vcflels of our bodies., than to pollute them by this fiL-thy finne of Fornication.

Secondly^ the haynoufnefleofthis finne will be the ™ e puni&, better feene if we confidcr the fearefui puniftiment of ^a^n, ° r * it, which becaufe men are more afraid of the evill of punifhment than of the evill of finne, is therefore fa?

R downe

HZ Ho» to mortifc Fornication*

dovvnc to be the greater according to the greatnefle of the finnc it felfe : as may appeare by thefe two reafons .•

Firft,Godhimfelfe takes the puniflimenthercof into his owne hand; for fofaith the Apoftle,/fr£. 13. HcKj*,4, 4« Whoremongers and Adulterers God will judge : that God himfelfc will bee the judge of all men, for the godly indeed it (hall be beft, becaufehe is righteous and will render to them a Crowne ; but for the wicked, It is afearefull thing to faH into the hands of the living God.

Againe, God referves fuch filthy perfons for an heavy judgement, according to that of Peter, 2 Pet.t. % P««i.# 5 io«9>l°- The Lordknoweth how to deliver the godly out of temptations^ andtoreferve theunjufi unto the day of judgement to be punijhed > but chiefly them that walfo- m the luft of unckannefle. And this is manifeft in that fearc-full and grievous judgement hee brought upon the children of Ifrael in the wildernefle, when as there fell in one day three and twenty thou fond for the committing of this finne. iCor.io.S. So God punifhed Ruben for his finne, in that hereby he loft his Excel* lency^Gen.^p.^. and bylofingthishe loft three things which belonged to his birthright as he was the el-deftjfirft,the kingdome, which was given to Ittdah: , 5econdly,thePrieft-hood,which LevihiA. Thirdly, the double portion, which his father beftowed on Jofeph. Further, Sichem and Ammon alio for their fil-rhinefle in this kinde were taken away fuddenly : And how was David punifhed, though the deare childe of God,^ [word Jhall never depart from thy kwfcfrc. See alfo what grievous judgements the

Lord

Lord threatens to them that fliall commit this finne, Prov. j. 8, p, XQ, n. Remove thy way fane from her p f0 , Jt g 9 ,? 0 ( meaning the ftrange woman, or harlot,) and come n*

**# nigh the dodre of her houfe 5 Left thou give thine honour unto others^ and thy yeares unto the cruelly Left fir angers he filled with tby wealthy andthy labours be in the houfe of a, fir anger • and thou mourne at the lafi^ when thy fiejb and thjbody is confumedj&c. So againe, Prov.S.tf. Who fo Pro.tf.jj^v, committeth adultery \defiroyeth his ownefoule : and Prov. 5.5. Her feetgoe downe to deaths her fiefs take hold on hell : as who fhould fay,there is no efcapmg death but by fliunning her, if notdeath temporally yet furely death eternal!: nay, if this will notfright you, there is no cfcaping betweenehell and her. Befides, as in that which is good, the more a man delights, the more comfort it will bring him$ according to that in Prov. pro.j.^ 3.4. Let not mercy and truth for fake thee y fo (halt thou find favour and good understanding in the fight of God and Man : foon the contrary, thofe finnes wherein a man moft delights bring greateft punifliment unto him, as you may fee in the punifliment of Babylon^ Kevel.i 8.7. where it is faid. How much (be hath glorified R€v,x ^* her felfe andliueddelicioufiy, fo much torment andforrow give her. Thus then yee lee the grievoufneffe of the punifliment proves the finne it felfe to be more hay-nous and fearefulL

Thirdly, the haynoufnefle of this finne will ap-peare, if we confider the danger thereof, and difficul- 3 ty to get out, when we are once fallen into it. The T ^ edan g cr ^ Wife-man faith, Prov. 23. 27. A whore is deepe ditch, ?w™ c lT and a firange woman is a narrow pt. Now as it is almoft impoffible for a man in a deepe ditch, or anarrow pit

R 2 to

to get ouf without fome helpefrom another • fo is

Prov.u9. lt altogether impofliblc for one that is f..II --i i 1 o-this fiane of Fornication, to free himfelf. from h y . without the fptxiall afliilance of Gods grace helping him thereto: and therefore it is fayd,/Vw.2. ig.

SccleCfta*, None that g&e unto her retume agalne^ neither take they hold of the pdths of life: therefore alfois, Ecclef. 7.26. her heart faid to be [nam and nets^ in refpe&of the entanglements wherewith fhee entrappeth her followers^ and her hands to be as bands ^ inrefpeftof the difficulty to get loofed from. This finne befot-ted Salome the wifeft among men, Neverthelejfe

Nehc. \-$*u\tvenhimdidoutlindifl) rvimen caufeto finne^ Nehe. 13.

26. So alfodidit bewitch Sampfon, theftrongefta-

mongft men,one that was confecrated and Cct apart as

. holy unto God, even hee was overcome hereby, as

Sim$tt+. wee ma y rcac j C5 i H dg % 16 # Wee know by experi-

ence, as a man that is tumbling from the top of an hill, there is no flaying for him till hee come unto the bottome; fo hee that hath once ventured upon this deepe pit, and beginnes toflideintoit, there is no flaying of him till hee be utterly loft inthebottome thereof : or as a man in a qnicke-fand, the more he ftirres, the fafler he ftickesin, andfinkes deeper ; fo it is with him that is once o-vertaken with this filthy firnie, the more he ftirres in it, thefifter heeftickes, and harder will it bee for him to get out. Therefore wee conclude this finne is a moft fearefull finne, and hard to be overcome, or left off if once accuftomed to the delight thereof.

Fourthly, the haynoufneffe of this finne will be

difco*

difcvercd, if wee confider the deceitfulnefie of it: 4 it -kchus, tha: wee will hardly be per- T ^' c dcei/ftt-

fwadcd that if is a finne, now if wee will not be- ^c^ol™' leeve ir 10 b: a fmne, much lefie will we be brought to leavef the fweetneffe of it, to forfake :he plea-fiire we finde in it. Bcfides,the Devill, that old Serpent, hee comes and tells it is either no finne at all, or elfc but a fmall finne, and may bee eafily left; we may turne from it when we pleafe $ and fo he dandles us till we grow to fuch an height, as we become infenfible and hardned in it. Here therefore I will lay downe the deceits that Satan ufeth to beguile usinthisfinne, which being detected, wee may the Decciwof the eafilier fhunne and avoid this deteftable and bewitch- ^ r Y ^ ld ^°" ing uncleannefle,

The firft deceit wherewith Satanufeth to beguile Deceit 1. us, is 5 Hope of repentance \ we thinke we can repent Ho P c of rc< ? when wee lift, that that is in our owne power, f or P cmnncc » God will upon any of our prayers be heard of us ; heaven gate will be openatfirftknocke; and therefore Tk commit thisfinne to day, and to morrow betake my fclfcto my prayers, and all fhall be wcll.But beware of this, left you be deceiv.d,God will not be mocked, ifyouwillfinnetoday, perhaps youfhall not live to repent till to morrow ; or fuppofs thou doft live, yet he that is unfit today, will be more unfit to morrow: God cannot endure a man that will fall into the fame finneagaine and againe,for he ftiles cuti2 * ,t * • it^Defft.zg. 19. adding drtmkenneffeU tbirjl 5 thatis, never leave drinking till wee be athirftagaine : that which fliouldextinguilh and abate our thirft, is msde the meaaestoincreafe andenflame it. Now what pu- -

R 3 .rudiment-

J

nifliment foliowcs fuch as docfo,you read in the next verie, and'tis a fearefull punifhmenc$ The Lordwill notfiarebim, and then the anger of the Lord and his jea^ loufie jhall fmoke againfl that man, and allthe enrfes that arc written in this booke jhall lye upon him, and the Lord fhall blot out his name from under heaven : who is there among you that would not be terrified at this fen-tence i Surely his heart is of Adamant, nothing can pierce it, if this doth not: 'tis afearefullthingtofall into the hands of the living God: Beware then ofdoing thus, goe Hot on in finne upon hope to repent at your pleafure, left before you thinke it time for your pleafure to doe it in 3 the hand of theLord be ftretched out upon thee, and his jealoufie fmoke againftthce, or one of (if not all) his curfes light upon thee. A man would take it ill I if his neighbour fhould wrong him to day, and as foonc as he had done aske pardon, and yet wrong him againe the next day in the fame kinde, and then aske pardon againe, and fo the third, and fourth, and forward $ even fo it is with God, wc fall into this finne to day, and perhaps at night begge pardon of him,yet to morrow commit the lame finne overagainc, as if wee had asked leave to finne the freer •> take heed of this, doe not bleflethyfelfe in thy heart, faying, I fhall have peace, or I fhall repent whenIlift,forfeareleftGod prefently blot out thy name from under heaven.

Againe,Hope of after-repentance dothlead many menontothecommiflionof this finne ; they hope they may repent before death, it is a great while till this come, therefore time enough to doe this in. But this God hath threatned you heard even now in the

place

place above-mentioned, I pray confider of it. Balaam his defire was but to dye the death of the righteous , therefore he periflied among Gods enemies; hee de-firedit, and whileft he remained onely defiritig,with-out any labour to live the life of the righteous, God uillly puniflied him with an utter overthrow : as he did with thole, Efay 28.15. who faid, Wee have made a covenant with death, and with bell are tve at agreement $ when the overflowing fcourge fl)all pa/fe through, it flail % not come unto m: Thefe men thought all furc, nothing could come to hurt them,they are as well as any man; for they had an agreement with hell and death,nei-therihould the fcourge meddle with them: but thefe were but their owne thoughts 3 theyreckoned without their hoft, as we ufe to fay; for fee what God faith to them,x^i8. Tom Covenant with death flail be difancied , and your agreement with hell flyall not ^ and ^ when the overflowing fcourge flail faffe through, then yee flMl betroddendownebyit ; They might contrive, but lie would difpofe: though they didthinkeall well,, and hope for peace and quietnefle, yet he would dif-anull their covenant, and breake off their agreement, fo that the overflowing fcourge, that is, fuddende-ftru&ion (hould take hold ef thena, and utterly confound them* Ammon going to his brother Jbfaloms feaft, little thought to have beene fo fbone cut off; 5/Vfe#preparing himfelfc for a wife,never thought of a funerall; neither is it likely thztKorahand hiscom-pany thought their tent-dores fhouldbe their graves;. I warrant you they hop'd for repentance 3 yet this fud-den deftr udiion took away all poffibility of repenting fromtkm. Godthreatmeth fuch ? ££^.24.13. Be-

caufe

12 3 How to mortifie Fornication ]

cmfe I have purged thee and thou waft not purgedf hot* (halt not be purged from thyftlthineffeany more, tiki hivecav-fedmy fury to reft uf on thee. And indeed wc cannot re-v pent uniefie God lends his Spirit into our hearts, and he will not fend his Spirit into fuch an heart as hath filthinefle in it: Will any man put liquor into a glafle where Toads and Spiders are * much leffe will Gods Spirit come into an heart that is uncleane.

Befidcs, fuch a man as is not purged from his un-cleanneffe, of himfelfe is moft indifpoftd to repentance 5 he is without feeling, as it is Bphefq.i?. who bring paB feelings have given themfelv.es over unto lafcz-_ . r vioufneffe y to rvorke all nneleanneffe with rreedinefTe:

Now fuch a man as hath no lenle or hismiiery, that cannot feele his wretched ccndition,but is infenfiblc of his corruption, hee can never repent; for as the Apoftle faith, i Pet.z . 14. Hee cannot ceafefromfnme > and where there is no leaving offhand foriaking to fin, there can never be any true repentance.

Laftly, God refufeth fuch a man, he will not endure to heare him if hee fliould begge repentance at his hands 5 andthereafonis, becaufehe cannot beg itiniincerity-, for true repentance argues a turning from,and loathing of all finne: and therefore fuch a purpofe as men ufe to have in the time of extremity, while the crofle is on them, that they will foriake finne,thatthey will not doe fuch and fuch a thing,this I fay, will not ferve the turne, it is not fuflicients though they fliould mourne and feerae to repent, yet God will not accept ir,for the very beafts may doe as much; as it is faid, Therefore jh»& the landmurne^wd every,one that dweUeth therein fhalt languifa with tU

beafts

A

How Yo rnortifie J?or*k*ti$n. $i$

'hafts eft he fieU^andwith thefowles cfheaven^&c.H^f^-i.

The fecond Deceit, wherewithall Satan ufcth to Deceit*. deceive men, is, Prefect impunity : he labours to per- ?*•*•* «». fwadeus, becaufewee are not prefently punifhed, panl " y * therefore God fees it not^ or will not punifh it at all, and therefore will goe on in our finne, and delight to wallow ftill in our pollutions, according to that of the Preacher, EcclefS. n. Becaufe fentence againft an E<cle£$.n. evillworke is not executedfpeedily y therefore the hearts of the fonnesofmenisfullyfetinthmto doe evilL Againft this deceit of Satan, to prevent it, left wee fhould be overtaken thereby, let us remember thefe following confiderarions:

Confidr firft, that though execution be not pre- * iently done,yet punifhments are every where threat-ned,and Godsthreatning is as good as paiment; his Word is fure, and one tittle of it fhall not fall to the ground unfulfilled: and when God begins to punirti, heewillmakeanendj asitisfaid, iSam.i.n. /# »$*»*** that day I will per forme againft Eli y aS things which I have Jpoken concerning his houfe ; when I begin , / willalfo make an end: Ifheeftrikepnce, heeneednottoftrikeany more,his blowes are fure, when hee ftrikes : hee never miffes, his arrowes kill at firft fhooting,

Confider fecondly 5 that either a fudden judgement v (hall overtakd%em, and fb confound them in an in-ftant-or if it be delay ed^then the feare it fhould tight upon them, quite takes away the fweetnefle of the fin they commit, and fo makes the fin it felfe a vexation and punifhment to them; or elfe laftly, if God fuffers them to run on in finne fecurely, and without all feare or remorfe* he beares with rhem but that he

S may

U

may make his power knowne and eminent bybring« ing a great judgement on them at the laft: as the A-

lUtn *,**, poftlefaith, Rom.y.ii. What if God willing tojhew his wrath, and to make hii power knowne, induredwith much long-{uffering^ the veffells of wrath fitted to defiruclion. There is a time,that the wicked muftbefitting 5 and be a preparing for their deftru&io^which once come, Jet them be fure afterwards God will manifefthis power,wiI compenfate his much long-fuffering with

J the greatnefle of the judgement he brings on them:

Now, it is a fearefull thing, and a dangerous cafe, when God fuffers a man thus to grow and thrive in his finne,that Co his judgement may be the greater, 3 Confider thirdly,that fuch goon in their fin which

hopetoefcape; becaufcthcy are not prefently pu. nifhed, they abufe the patience and long-fuffering of / God: Now,themanifc(tetionofGodsattributes,is his Name,and who fo abufe them, take his Name in vaine; and you know, God will not hold him guiltleffe that taketh his Name in vaine. Let fuch then as thus a-bu fe the patience of God, thinke not that they fhall efcape the judgement of God, but remember to take

torn*, 4,j^. intoconfideration that place of the Apoftle,/?<?;».2.4, 5 3 6. where it is faid, Defpifefithou, Oman, the riches of hisgoodnejfe, and forbearance^ and long-fuffering, not knowing that thegoodnejfeofGodleadeth tieeiOrepentance f But after* thy hardneffe and impenitent hearty treafareft up unto thy felfe wrath, againft the day of wrath, and revelation of the righteous iudgement ofGod$ who will render unto every man according to his deeds. Hee fhall aflfuredly pay for every day and houre that hee fhall continue in his finnes Godtakcs account of every minute, and will

when

when hce begins to render vengeance,repay it to the utmoft farthing; every moment addes one drop unto the vialls of his wrath,and when that is full 3 i t fha!! be powred out upon them. See this in the Church of Tbyatira: Rcv.i.2i y H. 1 gave her (face torepentof'bet ■• Rey.*,ti,*f fornication^ and fljee repented not ; Behold^ I mile aft her into a bed) and them that commit Adultery with her\ into great tribulationjxcept they repent of their deeds: Becaufe fhee did not repent while fhee had time, therefore flie fhall have great tribulation: Let us confider then the fearefulnefle of defpifing Gods patience and long-fuffering, and not thinke our felves in a good condition,becaufe we goe unpunifhed,but rather let his long-fuffering and goodnefle lead us to repentance, while he gives us fpace to repent in.

The third Deceit, whereby Satan beguiles men, Deceit 3. is } prefint fweetneffe in finne^ the delight wee take in the Pwfenifwce*. a&ingof this fin- there is a kind of bewitching plea- ncffc,,lfm • fure in it, that fteales away our hearts frorp holinefle and purity,to defile them with filthinefTe & unclean-neflqfor if we give never fo little way to the pleafure and fweetneffe thereof, it will bring us presently to ;

thea&ingofit. But for anfwer unto this, ar,d to prevent being befotted with this delight and fweetneffe in finne 3 take notice of the infuingconfiderations.

Firft, heetliat denieshimfelfe in this fweetneffe £. and delight, fhall not lofe thereby, hce fhall be nothing prejudiced thereby, but fhall finde a greater fweetneffe, and of a far more excellent kind, a fweert neflein the remiffionqf his finnes 3 and reconciliation unto Iefus Chrj#,a fweetneffe in the being freed and eafed in the burthen of his finnes and corruptions, *

S 3 But

Obicfl. Buc ^ ome man herewillbc ready to fay,It is n&tfd

eafie a thing to reftraine ones lufts • it is a matter of great difficulty andconfequence, and of more paines and trouble than you fpeakeof • why then doe you bid us deny our felves in the fweetnefle of finne. A*f». ^° c ^ s * an ^ ver ; Indeed it is true,it is hard at firft

to be overcome and brought in fub je&ion, yet in an heart that is truly humbled,it may be mortified ^ and if it once come to that, then it will be eafie to mode* rate it, and bring it under our command. 2 Secondly D confider what Chrift faith, Mat* 8.18.//

Matb.8 ig. is better for thee t$ enter into life halt andmAimed ', rather than having two hands, or two feet , tobecafi into everla* * pngfire: And indeed, how much better were it for us,ifwe would cut offt his right hand, or right eye of delight and pleafure in finne,and caft it from us,that fo we might goe to heaven,than having pleafure here in this life for a feafon,to be call: intoeverlafting fire, to have our part and portion with the Divell and his angells, which we fhallbefure to have, ifweforfake not this filthy finne of luft and uncleannefTe; for the ApoftJe faith it often,and that peremptorily without exception,in many of his Epiftles, that No Adulterer, Whoremonger,Fornicator yortwcleaneferfoni&c.fcali enter inU the KwgdemeofGod. 3 Thirdly,confider the more fweetnaffe and delight

we take in this finne,the greatcranguifh and torment we fhall finde in the renewing of our hearts, and the more difficult it will be for us to leave it: Befides, it is a dangerous thing to take our fweetncflTe fully, for then perhaps we may be fo befotted tfaerewith,as we {hall hardly rellifli any thing elfe,efpecia]ly the con-

trary

trary vertue, which wil feem very bitter and diftafte-full unto as. And therefore let us beperfwadednot to adhere too much to the fweetnene and delight that wee findc prefent in the a&ing of this finne, left we become Co bewitched with it, as we never be able to forfake it.

The fourth Deceit, which Satan ufeth to beguile deceit$1 men withai,is Thefalfemfcofthecommonofmonojmefl Q^monS wen^ndcunnwg deluftonef ourcArnilrealen-pnto which pinion and it feemes either no finne at all, or elfe fo little as it jarnaHrea-need not any great adoe be made about it: Moft men ° n * think of this fin fornicatio but a trick of youth 5 whofe blood heated with intemperace,muft have fomthing to allay its luft on. Now thefetwobee incompetent JudgeSjborh common opinion and carnal! reafon,and are altogether unfit to judge of the notorioufnefle of this fin, but let us bring it to the baflance of the Sanctuary 3 and then we fhal fee the Judge weigh of it, we fhall fee it in its proper filthinefTe and native ugli-neffe. No man that is guilty of it can difcerrie its depravity ,far the very conscience is defiled by it: now the Confcienee is,as it were, the very glaffe of the •

foule, and if the glafle be defiled 3 how can we fee the fpotsinthe foule? and if thefebenottobedifcove \

ied,then nothing is left whereby to judge aright iit^ and therefore we muft needs be deceived in the per" ceivingthe fikhineileand hainoufnefTe thereof. Let usthereforebetakeourfelvestotheSci f )rure 5 which will (hew it truly in its proper colours 3 and then if we ufethe mcanes,God will affuredly fend his Spirit to enlighten us. When ludu had but a glimpfe of this light opened unto him ? how great thinke yee^feemed

S 3 that

that fm to him,which before he durft commit boldly for thirty pieces of filver,yet now it drives him tode-fperation,and prefenthanginghimfelfe. Wee muft pray therefore for the Spirit to enlighten us, thatfo we may fee the filthinefle of this fin, and be no more deceived by it, as if it were either but a fmaUfinnc, or hardly any at all ,as many men thinke, and our car-nall reafon would perfwade us unto # D ffkitj .' The fifth and la(l Deceic,whereby our cunning ad-Hopcoffc* vcrfaryjtheDivelljlabours to beguile us withall, is, Hopeof feetecie: Men commit this in private, no fpe-&ators,no Secretaries fhal be intruded therewith,the innermoft clolets, and mod retired roomes, are the places deftinated for this worke, and the time commonly, is the moftobfeure and blacked feafon, the night ^ and indeedinot unfitly,for it is a deed of dark-nefle: yet, let all fuch as be guilty hereof, let them lay to heart thefe following confederations : r Confider fir ft,though they be never fo private and

fecret in it,yet God fees it; they cannot fhut out his eyes, though they may the light of the Sunne; hee » knowesit,and then it fhall be revealed : that which

Uta** isfaidofAlmes, Mat.6.^. may very truly be faidef this; Thy Father which feeth in fecret, bimjeife fhall reward thee openly : fo,God that feeth thy fecret Adultery or Fornication, he will reward it, he will punifh it openly. See it for example in Davids adultery with

* Sam.2,xo. Batbfheba, 2 Sant.u.io.i 1,12. there the Lord faith,

* V« Becaujethou baft defpifed mee* and haft taken the wife of

VrUh the Hittite, to be thy wife 5 Behold, I will raife up evill a^ainjl thee out of thine owne hcu(e y and I will take thy wives before thine eyes ^ndgive them unto thy neighbour, and hee

Jhat

fhattlit with thy wives in the fight of this Sunne \ for thou diddeftitjecretly, hut I mil doe this thing before alllfrael $ and before theSunm. See the Juftice of God in punifti-ing 5 becaufe David did it fecretly,and ufed all manner of meanes to conceale it 5 as makingPriah drunke, and then fending him to his wife to lie with her,that fo it might be hidden 5 yet God with-held him from her,and fobrought itabout,that Davidhzd noway to cover his finne • therefore alfo becaufe David laboured to keepe it clofe and fecret from all men 5 hee will make his punifhment publike and manifeft to all If-rael: Againe, God faith, Becaufe thou hajl dejpifedmee, &c. whence obfcrve,in this fecret committing of fin, amandothdefpifeGodin a more fpeciall manner-for hee feares more the fight of men,than the fight of Godwin thathec labours to conceale and hide it from the eyes of men, but cares not though God lookeon, as if hee either would fay nothing, or regarded not at -all his finne: But God hath faid y Tbem that honour me^ \ Sim - *•*•♦* / will honour 5 and the) that defpife t^e^ flail be lightly e(leemed h that i, they (hall be defpifed.

Confider fecondly,the divers and manifold waies *~ God hath to revcale it, though men be never fo clofe and fecret, and ufe all poflible meanes to hide their finne,as faire outward civility,a feeming to hate fuch a filthy notoripus wickednefle, or any thing elfe an hypocriticall heart can invent, yet God hath fundry waies todete&rficirfilthincfle, and lay open their bypocrifie: As firft,by fenfible things,when there is W pcrfon neere to fee it,yet the very birds and beafts ftftve revealed it: fecondly, he gives them up to a re-pfobatcfenfe • and then in the end,though they have

long;

Simle*

l%6 How to mertifo Fornication.

long lyen in it unfeene and unfufpe<£tcd, at Iaft they become fhamekflcjand fo lie open to every mans discovery : thirdly j hee can make any man living to re-veale his ownc fin y as we fee in ludas, though all the time he was working his wickcdnefle,he had carried the bufinefle clofe enough, yet in the conclufion, when he had brought the bufine'fle topafle, and in all probability it being now finished, fhould never be concealed ,even then he mud confefTe it, he muft tell it every body: in like manner, it will be our cafe, though we kcepe our filthinefle never fo private, yet God can make us in the end, on our death-beds con* feffe it,though all our life before we have hidden it.

Confider thirdly, whofoever commits this filthy finneofpornication, makes himfelfe a vile, and bale perfon; what ever hee was before, though never fo glcrious,yet now he is but as a Star refine u thectrth, as it is in the Revelation. Ifa man be godly, come what will come,there is nothing can make him bafe, nothing can objure him ; though hell it fe ] k fhould labour tocaft a aarknefTe about him, yet it fhall be but as a foyle about a Jewell, or a cloud about the Sunne, make him fhine brighter and brighter: We know a Torch light in a darke night,will fhine brighter than if it were at noone day. even lb a godly man, what ever happens unto him,what ever night of afflictions, croffes, or other difafters come upon him, yet he will be the more illuftrious, the more clearer will hcefliineinthemidft thereof, and the more crofles happen unto him, the more will his glory appeare: but on the other fide, let a man be ungod!y,what ever outward glory or pompe he may have, yetie is but a

bafe

How to mortifie Fornication. Tyj

bafe and vile perfon,and folic fhallever be efteemed of,even at the laft, doe all the world what they can. See this in Pd#/,whobefore he was converted 5 whileft he was a perfecutor,was accounted a peftilent fellow^ but now after conversion, when he became godly ,he was highly efteemed as a chofen veflell of the Lord : So on the contrary, the Scribes and Pharifes were the only men, who but they among the Jewes, yet now how odious is their names, they ftinkc in all mens noftrills. Therefore let us have a care how wee fuffer our fclves to lie in finne,left we become in like manner hated of every man; and on the other fide, let us get our felves to be godly, and then our names fhalbeas precious ointment 5 that fends forth a fweet favour into every bodies noftrills. And thus much for the Deceits whereby Satan deceives men j wee will now come to fome ufes.

The firft Vfe that may be made hereof, is, to ex- jrft. i> hortallmcn tqbecarefulltocleanfe themfelves from thisfilthinefle anduncleanneffe: and to this end let them never give God reft, but with inceflant prayers ftill call on him,till they finde that they arecleanfed 3 that they are out of this gall of bitternefle; for as there is nothing that willbe fobitter and diftaftefull, nay, terrible unto them, as this being lyable to the wrath of God,due to them by reafon of this finne; fo fhall they never finde any thing fo fweet and plea-fant,nay,comfortable unto them, as to be in the favor of God: for all that the creature can doe, is nothing without God, there is no peace, no comfort, no reft without him; now, if a man have not this favour of God,but be without it, though he have never foma-

T ny

ny other bleflings, as wealth, honours and preferred ments,yet ,if an arrow come out of Gods quiver, dipt in the venome of his wrath, be it never fo flight an affliction, it will wound deadly. See this inOMofes, who/though the meekeft man upon earth, and highly in Gods favour, yet hee for his impatiency had his crofTe in that which he moftdefired, even in that he fhould not enter into the land of Canaan. Sinne con-ceivingmuft needs bring forth forrow, and though it fhould faile in all other things, yet hereitistrue^ he that fowes finne, fhall befure to reapeaffliSion; this is the daughter, this is the fruit alwaies of fuch a mother, beware therefore how you takepaincs to ferve fin, for he that does fo, fhall be fure to have for his wages forrow and affli#ions,nay death it felfe, as Simile the Apoftle faith, the wages' oj* finite is death. Afinfuli man, one that is guilty of this finne, or any other, is like a malefa&or, that hath already fuffered the fen-tence of condemnation to pafle upon him, and thereby is liable topunifhment when ever it fhall pleafe the Iudge to fend a warrant, he may be called to execution every houre, unlefle in the meane time hee hath fued forth his pardon; even fo it is with the finner, he is fubjed to the wrath of God, when ever God (hall pleafe to fend forth his warrant againft him, hee muft be brought to execution, hehathno aflurance, no power of refiftance, till hee hath got his pardon. Therefore let every one of us labour to procure our pardons in and by Iefus Chrift, that fa wc may not thus lye open to the wrath of God, which will confume us when ever hee fhall but pleafe to fay the word, inaninftanr.

But

But feme man will be ready to fay, what necdesall OfeVff. this ? I am ftrong and well, in good and perfe& hcakh,is it likely the evill day is nf ere me? no furely, I will therefore goe on ftillinmy finnej what need 1 repentance, that am foweli in all things ?

To this I anfwer, though thou beeft never fo well ^ H f"* injftrength and health of body, yet if God bides him* ffelfc, .if hee turnes but away his face from thee, thou flffalt finde the matter changed ; where and when he Js pleafed but to turne himfelfe, he turnes with him al things upfide downe on a fudden. See this in thofe two hundred & fifty men of the company otKorab, Numb. i*. i*. they thought themfelves well and fafe, elfe thinke ye they would have tooke centers and offered unto the Lord, but fee how in an inftant, fire came out from God andconfumed them. Soalfo Sfydab and *Abihn % no {ooner had they taken ftrange fire to offer unto the Lord, but ftraight the iudgmet light upon them; for it is /aid s Another ewent out fire from the Lord and devoured them ,andthey dyed before the Lord, Levit.io.% they were prefently confumed even in the places where they flood: in like manner it will be our cafe if we commit finne,God may, if he bee fo pleafed to deale withvs, confume us as foonc as ever wc have done ic, nay in the very manner, it is his mercy that wee arefparcd*

But fome man will fay againe, there have many Ohfl* men efcaped unpunifhed, they have gone free for any thing I could ever fee, why may not I cfcape alfo as weHasthcyf

To this I anfwer, Gods decree concerning falvati. A*fm\ on and damnation mud be admired at, not pryed in-

T 2 to;

U

to: what though God in his mercy hath faved others, muft he alfo therefore fave thee ^that wilt not repent, but prefumeft on his mercies ? hee calls fometimes thofe which have beene many degrees worfe than others, whom hee hath patted by, and that to fhew his power of the Potter over the pot-fheard : but what is this to thee ? looke thou to thy felfe, ufe the meanes, como unto him by true repentance, and cleanfe thy felfe from thy filthineffe, and thou (halt be fure to finde mercy.

Ffc-z The fecond Vfe to be made hereof, fhall be to

perfwade every one, not onelytoceafe from the ad of fo filthy a finne,but alfo to mortifie thefe corrupti-ons,which are the fource and fountaine from whence all thefe uncleane a&ions come : There* may be a reftraining of our lufts and corruptions, but it is but fora time, it will brcake forth againc; or, perhaps, there may be an abhorrency and contrariety of one mans nature from this finne, but this is not out of a* ny hatred to the finne it felfe, but a forbearance of the a&,becaufe his nature cannot abide it,or for fome other by-refpe£t, as credit and reputation amongft men- but this is not to mortifie them; for mortification is then true and perfeft, when there is a con-tray life- that is, when a man that before was un-chafte, now if his lufts be mortified, hee lives quite contrary to that, and is now wholly chafte and unde-filed: now,this cannot rightly be (aid to be in a man

Similt. w k c te there is but only a reftraint of his luft: As in a tree, it is in vaine to cut off the top-boughs, foto kill it ; unlefle the roots be plucked up, it will grow againc 5 therefore men beginneat the root to ftub up

the

theitrec: fo it is with finne, loft is the labour that ftrives tokeepe it in andreftraineit, thinking fo to kill it; there is no other way to doe it, but by Mortification, by rooting it up out of the heart, notfuffe-ring it there to have the leaft roome or place • for if it bebutreftrained, atone time or other it will grow againe to full ftrength. And that this may the better . . bedifpatched, let us examine andtryourfelvesby iJftb^morcu thefe rules and markes, fied.

Firft^examine your felves,and fee whether there be l a particular change which doth follow the generall one of the whole frame of the heart * whether the heart is wholly changed and turned from all fin,for if it be not 5 but is changed but by peece-meale,fome of it being referved for the darling fin,then it is not true Mortification 5 which is alwaies a killing,and bringing under fubje&ion, all luft and concupifcence.. Therefore fee, firft, whether thy heart be throughly wounded with fin,whether thou doft grieve for all fin as well as for fome particular finne of profit and plea-fure. Then fecondly.if thoubeeft thus wounded/ee whether thou longeft for nothing fo much as pardon t in Chrift: A condemned perfon defires nothing,de- &******: lights in nothing but in the newes of a pardon • as 0-ther things are not at all welcome unto him, a pardon is allthat can be comfortable unto him- fo thou, if thou beeft truly wounded for thy finne, wilt defire and wifli for nothing but a pardon 5 the remiffionof thy fins in Jefus Chrift will more comfort thee, than all the world befide. And laftly, ifa pardon be gran-ted,fee,Is there a love and a delight in Chrift ? Is he theonely joy and comfort of thy fbule > then well is

T I thy.

thy cafe, r thbu art in a good eftate; thou maieft be certainc the roots of thy lufts are plucked up, and then the branches mull needs die. 2 Secondly, examine your felves, and fcewhethcr

out of a loathing and hate of this finne you be able to judge aright of it, to perceive it in its filthy colours, and loathfome pollutions: All the time a man lies in a finne, he will have fuch a mift call before his eyes, that he cannot fee it perfe&ly, but dimly,as it were, by a fmall light, which will not lay open all the fpots andblemiihes thereof. To explaine this, I will ufe

Simik l ^ iS fimilittide : A man that lives continually in an houfe where a bad fmell is 3 he perceives not the ill favour, it is all one to him, as though it were pure and 4 fweeteaire- but one that comes in out of the frefh aire,hc fmells it prefently, to him it is exceeding of-fenfive: Even fo it; is with finne,an unregenerate man that is ufed to it,hath long lived in it,and perhaps,ne-ver knew any other.to him it is naturall.he perceives not the filthinefle thereof* it is as good to him as the pared a$ion in the world; and why? becaufeheis accuftomed unto it: Now 5 cuftome,you know,is another nature: but let a regenerate man fall to commit the fame fin,why,heis troubled,he is perplexed, he cannot be quiet,nor can he find any reft in it, it is un-ufuall to him,and therefore he is difturbed-at it.And indeed it is a goodfigne of a righteous foule to be vexed at fin 5 yee may fee it in £0/,of whom it is faid, 2 Pet. 2,8. That righteous man dwelling among them^ in

iPcct.i. feeing and hearings 'vexed his righteous fwle from day to day with their mlawfnil deeds: Try your felves there-fore by this marke, and fee whether you can brooke

finne,

How to mort'ifieFornication} f 45

finne well enough, or bevexedanddifturbedac the committing of it.

Thirdly,examine your felves^and fee whether your 5 abftaining& keeping your felvesfrom thea&ingof this fin be general! and conftant, or refpedting fome places and perfons,and but for a fhort fpace:this is an cffed of the former, for he that hates a thing, hates every thing that belongs unto it, arid that continually 5 thisis a fare marke,and never failcs.Yee may fee it in other things; a Dove is afraid of every feather Smi ^* that hath beene an hawkes, itbrings agreat deale of terrour untcher, almoft as much as if the Hawke her felfe were there • fuch a native dread is implanted in the poore Dove, as it detefts and abhorres the very fight of a feather • fo the godly man that hath once conceived a detection againft his lufts, endures not any thing that belongs to them, that comes from them. Hec that hates a Serpent, cannot abide the skinne, though it be never fo finely fpeckled 5 fo true hatred unto finne, cannot indure motion, or inclination unto it, though it bring never fo faire pretences and fhewes, it fuffers not the leaftfparketo kindle or increafe, as wanton fpeeches, lafcivious lookes,&c A fore that is healed at the bottome, is not eafily hurt againe, whereas, ifkht but skinned at the top,it is never the better, for in a litt'e time, it will breake forth againe. and be worfe than ever: A bone broken, and well fctagaine, is ftronger thank was before: foa man that hath once flipped into this fii^and is got out of it againe 5 fhalt finde his (trength to be increafed,. and himfelfcmoreinabled torefift that temptation 3 than ever he was..

But

■-

144 How to mortifte Fornication}

vbktt, But *" otne man w *"* ^^ reac * °^ ome of the Saints

that have fallen into this finne, and that grievoufly,

why then may not the deare children of God fall a-gainc into it. lAnfw. To this I anfwer, Indeed it is poffible, for we find

it in the Scripture of DavM&nd Salomen, that they fell; nay more, it hath many times come to paffe, that they have fallen grievoufly, as in them before mentioned,and many others; yet,as we read of their falls, fo wee read of their recovery out of it, they did Mcanes a- not cont * nue * n fc Here therefore I will fet downc gaiaft forai. the meanes againft it: And they fhall be, £"!?"/ r u Fh*ft, f° r fuch as have long lien in this finne, per-as have been haps twenty, perhaps forty,or more yccres • let fuch, givenjo this I fay,obferve thefe rules following: xMtanes i. Fi^l et *em labour to get an humble heart in the # fight of this grievous finne 5 let them be caft downc with griefe and fbrrow for fohainousafinne, that they have offended (b good and gracious a God, one that is of fo pure eyes, that he can indure no uncleane thing. It was the pra&ice of the holy Apoftle Saint Patties was fo farre humbled,that he confefled him-felfe to be the chiefeft of all finners, and what could hee fay more? Soalfothe Prodigall,Z#£. 15. when hee came to fee himfelfe, aud to looke upon his ownc condition,was fo farre from being puffed up, that he was content to ftile himlelfe no better than his fathers feivant: In like manner doe thou thinke thy felfe the worft among men, and greateft finner upon earth, and that God hath beeneinfinitlymercifull unto thee,that hath not cut thee off in thy fin,though thou fo long continuedft in it unrepentanr.

Secondly,

Secondly r |labour to bring thy heart to fo good a <jtf (ma 2 . pafle, that thou may ft love God exceedingly, who hath forgiven thee fo great a finner. It is faid of the woman in the Gofpell,to whom much was forgiven, thatjhe loved much A great deale is forgiven thce,be« yond what thy deferts are,doe thou therefore fo too: Love much, love Chrift that hath bcene a Mediator to procure this thy finne to bee forgiven • love God much, who hath beene fo mercifull as to grant thee pardonand remiffion offinnes for Chrift thy Saviors iake.

Thirdly,take heed left Satan beguile thec,and bring M**m 3, thee into the fame fin againe: you know what Saint Peter faith,2 P^/. 5.8 .where he exhorteth thebrcthren to befober and vigilant ,from no other reafon but onely ? lt .. this , Becaufejour adverfiry the Devili y as a roaring Lion walketb about peeking whom bee may devoure: the fame fhall bee my argument of perfwafion unto all of you, to beware of the Divell, tolooke to your felves, left he fhould deceive you y and entice you into the fame finne againe.

Secondly 5 for thofe that are guilty of this finne &il y *• but would faine be rid ofthe fore burthen which lyes \™$h Q f heavy upon their Continences • Let them ufe tfaefe thisTin. ^ helpes :

Firft 5 Iabourtogetafluranceofthepardonandfor- **'*& u givenefteof it: No man can be afTured ofthe love of Chrift,till he be affured of his love and favour in the free pardoning and remiffion of his finnes : for how cana man have peace and quietnes without this,hce is ftill iaiearc of Gods wrath and vengeance to light upon him^and where there is fitch a feare and dread 5

V id

l$ How to mortifie Vornication.

it is not likely there (hould be any love. And therefore in the firft placegetthy fins pardoned.

Ht/pe 2. Secondly, labour to have a fenfe and feeling of thy finne • this is a chiefe thing to be obtained; for were there is no fenfe, there cannot be any remorfe or for-row for finnc,without which there can be no turning from finne, much lcfleany hatred and dete-ftation of it. Now this fenfe and feeling is wrought in us by Gods Spirit, and therefore thou muft goe to God by true and hearty prayer, that he would be pleated to illuminate thee by his Spirit, that fo thou maift fee the raiferable and wretched cond ition thou art in by reafen of thy finne.

Hetye 3. Thirdly, lay hold on the Promifcs, and apply them to thy felfe,make them thine ownc j for whatfoever a mans finnesbe, ifhee can come to thirft after pardon ,to defire that before other things in a right way, and to a right end, then he may be fure he hath the Promifes belonging unto him: If he will take thern^ they are his owne • Ghrift is his,if he will take him, onely he muft take him aright,as well to be his Lord as his Redeemer: his Lord,to governe and rule him by his Lawes and Commandcments, as well as his Redeemer,to five him by the merit of his death and paflion. Chrift offershimfelfetohim,/teT^/.22.i7.

RhkMe; *7* faying, Let him that is athirjljome ; andrvhofoever \vill> let kirn take the waters of life freely .• and what greater lovecanChrift fhewthantofethimfelfe ourfbrali to take him, and that freely too > In the dayes of his flefhjwho had more good by him than the Publicans and finners.nhem hecalled,them he faved: the poorx? difeafed wretches,hcw ready was he toheale them ?

even

even fohe is ftill, hee is every whit as ready to favc thee,to heale thee,as he was them 5 if thou wilt come untohim,and indeavour to lay hold on him.To neg-le& Chrift thus offered unto thee 3 is to trample wider foot the Sonne of God^ and to count the bloud of the Cove- HcImc.i^. nam an unholy thing, Heb.10.29> Now what thinke ye fhall be done untofuch ? read that place 5 and you fhail finde 3 that a much forer ptinifhment than death without mercy they are worthy of>and are likely to uu. dergoe. You read what was done to thofe that defpi-fed the invitation of the King to his Marriage-feart^ Mat.12.27. When theKingheard thereof hee was wroth , Mauhuv7, andfent forth his Armies, anddeftroyedthefemurtherers^ and burnt up their City : In like manner will he deale with thee 5 if thou defpifefl: the offer of his gracious Promifes now made to thee, hee will account thee but as a murtherer,and wil deftroy both thee and thy City; that is 3 all that belongs unto thee. Take heed therefore>that thou now layeft hold on his Promifes, and makeft them thine owne.

Fourthlyj Ufe abftinency and fafiing, for thereby &'tp*ty thou maieft get the mailery over thy fin; give it altogether peremptory denials 3 fuffer it not to delight thee in the leaft cogitation and tickling conceit: It will be eafie to abftaine from it, when the deniall is peremptory • if we cannot put out a fparke,how fliall we put out a flame ? If wee get not the maftery over the firft motion to iinne, much leffe fhall we be able to overcom it 3 when it isbrought to maturit / in a#i -on: Sinne is like the warer 3 give it the leart way and similes we cannot ftay it^runne it will in defpight of us: and as a ftreame rifeth by little and IittIe ; one fhowre in-

Vz. crea-

.

creating it,and another making it fomewhatbigger-

jam.\i i,tr. foiinne rifeth by degrees, lam.i.x^i 5. it is faid^But every m&nis wnpttd> when he is drdtvne away ofbts oxvnt luft^ndintked. Then when luft h*th conceived ftbrtngctJ^ forthfinne$ andfinne, wbenitisfinifhcd, hringeth forth death: Where obferve three degrees in finne - firft, temptation 5 fecondly conception; and thirdly ^perturbation^ bringing forth: Soalfo//^.3.itisfaid of the Ifraelites, that luft in the brought forth hard-neflTe of heart. Beware therefore of the beginnings and occafionsoffinne^andaccuftomethyfelfe to ufe abftinence,thcreby # to mafter thv luft.

&elpt$ Fifthly, Anotherhelpemaybetorefolveagainft

it, to make vowes and Covenants with our felves not to fall into any occafion that might be an allurement unto it: Let us binde our felves from things indifferent at firft, and then forward from the unlawful! temptations. And that we may doe it the more eafi-ly, let us make our vowes for a certaine rime, at firft but for a little while, afterward for a longer fea-fon, and then at Iaft,whcn wee have more ftrength y for ever.

Oikfl* But fome man will here be ready to objeA and fay,

I findemy felfe exceeding weake and unable to keep fuch Vowes and Covenants-What fhall I doe then, who fhall be in danger every day to brcake them,and fo be guilty of a double fin ?

Aufw* To this I anfwer,If our frailty herein were a fuffi-

cient argument, then would there be no Vowes at all: What though thou beeft weak and fraile,and fo fubjeft tobreake thy promifes in this kinde, yet remember that they are Gods Ordinances,and he will

put

pm to his helping hand to enable thee 5 he willbleffe andprofper what ever thou doft vow or promife this &' way, as an Ordinance that he hath commanded. A-gaine,as thou feeft thy fdfe more weake,and fubjed to infringe thofc vowes,fo be fure to ufe the greater careand diligence to keepe them, bee fo much the more vigilant to avoid r a!I occafions that might tempt thee to breake them.

Sixthly, Another helpe maybc,to proportion the #^ % t remedy to thc<lifeafe; as thy lufts are greater,fo u fe greater abftinence, make ftronger vowes againft them. Asinaplace where the tidebeats ftrongly, there the banke muft be ftronger; fo where the cur- SMt* tent and tide of thy lufts runne more forcibly, there refiftthem with greater ftrength, keepe the banke good, repaire it by new rene walls of thy graces in thee,makenew covenants againftit.Therc is no man with one thoufand,would meet his enemy with two thoufand; fodoe thou,getas much ftrength to feftft, as thy lufts have power to attempt thee.

Seventhly ,Turne your delights to God and hea- H*lpe 7. venly things; whereas you have longbeene given to earthly mindedneffe 5 now beginne to fet your minde on heavenly things: There is no true Mortification that is onely privativc,itmuft be alfo pofitive-a man cannot leave his earthly mindednes,but hernuftpre-fently be heavenly minded.Tomake this plaine bya comparifen ; A man cannot empty a veflell of water, butaire prefently wil come in its place-fo a man can SM% no fooner becleanfed from corruption,bu t grace will immediatly enter and take poffeflion of his heart; as 5&lm*n faith, ftw,*.ro,z uW^mttmrttbimo thine

hem f

r rov,i.to,i i, hm Anh knowledge tspleafant unto thy foult: Defcretion

Jhallprefet yt thee, undcrfiandmg flail keepe thee^&t.

Httpe 8. Laftly.the laft and greatefthclpe will be,toSabour by prayer: God would have thee know that it is his gift: pray therefore, that Chrift would baptize thee with the Holy Ghofi and with fire : that the Holy Ghoft may like fire heat the faculties of thefcule, to inflame our love to God: for as our love to GOD is ftronger, Co our love to holy things will be more car. neft, and confequently our hate to unholy things more ftrong and perfeft : the heart thus inflamed is turned quite another way; it doth fo mollifie the heart more and more, making it capable of a deeper i mprcflion from the love of God.Hence it is that the Spirit is compared to wine, becaufe as wine heateth us within,and maketh us more vigorous and lively: fo doth the Spirit heat us with the love of God, and

Similt* make us more apt to good workes: Now as when a man comes nigh to any towne, he gees further from another-, fo when the Spirit carries us nigh to God 5> it carries us further from our lufts. Chrift by the

MaJ.j.* Prophet is faid, Mai. 3.1. U bee like a refinersfire^and like Fullers fope 5 Now as there is no way to refine ftp ver but by fire, and noway to purge and get out a ftaine but by fopej io there is noway to cleanfc ones felfe from lufts,tomortifie them 6ut by the Spirit : take ye therefore the Apoftles counfell, Ad. 4.3 8.

A&4.3 8 « Repent ^nd be baptized every one of you y in the name of h~ fa Chrift % for the remifiion of fins, andjefh all receive the

fiftofthcHoly Ghofi • let us wait for it,and we fliall e fure to have it,and when we once have got it, wee ftiall finde as evident a change, a$ the Apoftlesdid

when

when the Holy Ghoft in the forme of cloven tongues came upon them,as ye may read in the fame chapter. And therefore alfo when we finde weakenefle in our hearts, let us know that we have not beene fo fully baptized with the Holy Ghoft,as we may be; according to that of the Apoftle, i Tim. 1.7, god hdthnot given us the Spirit offeare^ but of"power j&c$ when the Spirit is powerfull in us, it will inflame us with the love of God, it keepes men in fobriety .Thereforeart thou weake ? art thou cold in holy performances ? labour to bee baptized with the Holy Ghoft more fully: lohn was compared about with the Spirit as with agarment,fl«M.io.Sofhould we be,for without this we are but naked: God kept Abimelecbtxom fin, fo he will keepe us if we have his Spirit : And Davtdw&s boundin the bond of the Spirit, now the Spirit is like a bond for twocau fes: firft,every bond rauft be without us, and fo is Gods Spirit, it is his and not ours within us: fecondly,every bond keepes the tiling that is bound inland fo doth Gods S pirit, it reftraines us,itkeeps us in,when as otherwise wee would runne into all excefTe of riot. And therefore let us pray heartily and labour earneftly to be baptized with the Holy Ghoft.

HOW

i%%

HOW

TOMORTIFIE

UNCLEANNES.

Colos. j.y.

Mortipctbtref ore your members which art upon the art hi Fornication, Vncleanneffe, Inordinate ajfcttion> eviU Concufifeence y andCovetotifheJ[ejvhicb is Idolatry.

Avinghandled the Do&rine of Mor-tification in generally as alfocomc to fomeparticulars^namely^thatof Fornication; itnowremaineththat in the next place/ollowing the method and order of the Apoftle, I come to the next particular finne named in the Text, Vncleanneffe : And becaufe thefc two fins doe in ma~ ny things coi»ciderc> & differ not gteatly in any thing that I can fet downe as meanes to prevent them, for what hath beenc faidof the one may ferve for the cither • therefore I fhall be the-briefer ih this,andmay perchance make ufcof fome of the things fpoken formerly in thedifcoveringof thehainoufnefle of Fornication:

nication. The Do&rine then wee fhall at this time inhlton. is > Thac

Vncttannejfc is oneof the finnes that arthere to btmot" Doftr. tified.

This finne ofunclcanncflc 3 moft Interpreters make The bainoor to be the finitely 0/w»,<7*».38 .9. and the hainouf- ^ ° f f * f nefrethereofappeares,inthatGodwasfodifpleafed ekw&cfc:. with him for it 3 that he flew him prefentiy. .Befides, the grievoufneffe thereof is manifcft,in that through, out the whole Bookeot God, we findc not any name appropriated unro it, as if God could not give name badenough, orwouldnotvouchfafeitany, becaufc men iliould not know it at all. But now particularly IwilLlayopenthevilenefieofit, by thefe fourearguments.

Firft, the hainoufnefle of it appeares 3 becaufc that. l it makes a man that is guilty of it,anaan of death jy 011 may feeitintheexampleof Onan^ Gen.^S. ?. before Geg»|k& mentioned^ God cut him off prefentiy/hardly-give any fpace for repentance.Where fudden judgement lights upon a man, itisafearefullthing, and argues the greatnefle of Gods difpfeafure againft that finne; now, where Gods wrath is fo exceedingly inflamed againft a finne, we muft needs conclude that finne to be very finfull <3 and of an high nature.

Secondly,itisanunnaturallfinne: All finne is fo 2 much the more hainous,as it is oppofite to the nature of a man. We read but of three fiitnes againft nature, whereof this is one • {namely,beftiality 3 Sodomy 3 and this* and therefore it rrtlift needs be of an high ranke, and confecjuentlya moft notorious vilde finne.

Thirdly 5 the manner of it aggravates it exceeding- 5

ly ; all things done againft ones felfe, are the mote hainous 5 as felfe-murther is of an higher nature than murther of another; and the reafonis, becaufe all creatures by nature feeke the prefervation ofthem-felvcs-: in like manner, felfe-uncleanneflTeisagreat aggravation unto it* ^ Fourthly and laftly, that finne which is made the

punifhment of another,is ever the greater finne^now, God hath -made this fin to be the punifhment of all other finnes, for after a man hath long continued in other finnes,at laft Godgives him up to this finne,as toa punifhment of the former: and therefore qucfti^ onlefle it is a great and hainous finne. Thccfcecits of Now s fince you'have feene the hainoufnefTe of this saun to draw finne, in the next place I will (hew you the manifold

men on to the , .• r o 1 i_ t 1 i

a aing of this deceitsof Satan, whereby men are provoked to the £nnc. commiffion of this filthy finne. '

i £irft,, men doe goe on in the committing of this

finne,becaufe they doe hope to repent afterwards.

Eoranfwer of this* I fay, that man who hath a will, to finne. doth harden himfelfe more and more by fin • and this finne of Vnckann^ife being a great finne, it dothharden the heart the-mcre^ aad doththemore indifpofc a man towards God.

A man by common reafon would thinke,that great finnes doe make the heart to be more fenfibler, but indeed it doth not fo,for it takes away thefenfe. Great finnes are a meanes to harden the heart,fo that iccan-Pjsnvi.ip. notrcpent: Prov. 2.19. Njmthatgot untoherretttrnc Againe, neither doe they Udke bold of the pths 9JUfi^ which is meant of repentance :^or God doth box give jepentancero this fin,becaufe itis a firuifcfo'fcvide&t

againft

againft the light of Nature: 3is ) Ezech.t^.i6. Sonne ofmm behold\ I take from thee the aefire of thine eyes with a (IrvkCf jet neither (bait thou mourne nor weepe^ neither [bdll . thytearei runne downe • that is, if man will rcfufe the time of repentance which God doth efferunto him, when he doth repent^then God would deny him. /*// not inhim that willeth^ nor in him that runneth ^ but of God : God will have mercy on whom he will have mercy. y Rom. 9.16.

Now, to (Tie w what Repentance is:

Repentance is a change of the heart , whereby a man is be- what Re^ea* eome a new creature^ having an inward affeelion to that ranccis% which is good) and a loathing and detection of that which is bad. Tofhew that Repentance is the change of the 'heart, fee how the Prophet Hoefea^Chapt. 7.14. doth Hof. 7.14. reprove the Jfraditesiox their howlingon their beds, be-<caufe their Repentance was not from their hearts -they did how!emuch,as it were,for their finnes, but yet their Repentance was not from the heart, and •therefore nothingavaileable.to them. True Repentance doth turne the difpofition of theheattof a man another way then it went before..

Another rneanes that Satan uferh to delude the Thereto** hearts ofmen^andcaufe themtobefetuponevill, is, deceit ©fS*. becaufe they do not fee the punifhment due for finhe Wn% to be prefenriy executed upon finners; For anfwer crfthis ; Inthat Goddothfpare topuniili finne, no man hath caufe to joy in it. God is mercifully and doth beare many times a long wh ile with men, not to punifh them for finne, to fee if they will retarne un-tbhim,and repent: But as long as man doth continue ia any iirine without repentance, foloBg doth heea-* X 2 bufe

4

Rom.*;*. b Ll f e G*ds patience every day and houre, Rom. 2.4. ThinkeH thou this y O mm, and defpifeft thou the ricks of hisgoodneffe, forbearance and long fufftring y not knowing that thegoodneffeofGodleadcth thee to Repentance: Verf. 5. But after thchardnejfc andimpenitency of hearty treafurefi up wrath againft thyfelfe againfl the day of wrath, and the revelation of the righteous indgement of God.

The third dc- Another Deceit that Satan ufeth to provoke men

ceuof Sawn, unto tLis finne. is, to judge uncleannefle by common opinion-, that is, to weigh this finneinafalfebal-lance, and tolookeuponitinafalfeglaflfe, and not to carry it to the ballance of the San&aary of the Lord, and therefore many times they eiteeme great finnes to be little finoes, and little finnes to be none at all; when men doe thus mil-take finne,they judge of it otherwife than it is: As when bad company are together 3 they doe all allow and approve of finne, and

xCor.iu33. {oevtttwords doe corrupt good manners ; and intheiro-pinions doe make finne to be no finne at all; not con-

T«us:. 14. fidcring that place, 777.2.14. That Chrifl gave him-felfeforus ^to redeemeusfrom all iniquity, andto purifit unto himfelfe a peculiar people , jealous of good workes* When a man hath committed finne, his Conference is defiled, and fo can no more judge of finne aright, than one that would difcerne colours in a fouleand foiled glafle 9 but when the Confcience is cleare, it fees things as they are, and foisabletojugdeoffin by that rule by which our felves fhal be Judged at the laft day: There is a fan&ifying Spirit, which if wee had,we fhould judge of fin aright,and the rule where, by wee are to try finne, is the written Word of God.

Jchof saran! Fom*hly,Satan ufeth to provoke men to this finne,

whtn

when they can commit it in fecret, then they will be bold to doe it: But confider, God fees in fecret, and he will reward them openly y Mat.6.^Give thine almes Mattk*4* in fecret, and thy father that h in fecnt will reward thee o-penly : Now,wee may judge by the rule of contrarieties, that if God doe fee Almes that are done in pri~ vate,and will reward them openly 5 may not we thinke that'hec will doe th-c like of finne: For fo hee did by DavidJ\ee fpared not him though hee were his owne Fervantj 2 Sam. 12, Thou diddeji tins thing fecrttly^but I % Smh '' * will doe this thing before all ifrael^ and before the $urme> And thus they goc on boldly in this finne, thinking they fhall efcape well enough if they can do it fecret-ly, and not be feene of men • but they in this defpi-fingof God,make Godtodefpifethem. Confider,oh man, the many waies God hath to reveale finne that iscommitted infecret, EccleJ. 10. 20. Curfc not the Ecc, « f ' l0 » 2a ' Kwgjio^not in thy thought $ and car fe not the richer),not in thy bed-chamber ; for a bird of the aire fhall carry the voice\ andthat which hath wings fhall tell the matter* Sinnethat hath beene committed in fecrer, fhall be difcovered by waics that a man thought unpofliblc: Evill men are as a glafle that is fodcred togethcr^as foone as the fother is melted 3 the glaffe falleth in pieces: So they that are companions in evill, may for a time be true the one to the other,but yet the Lord will one way or other difcover their iniquities, fo that they fhall fall in pieces like a broken potfhard; yea, perhaps, the Sinner himfelfe fhallconfeifehis finne,as ludas did.

The laft Deceit which Satan doth ufe to provoke ™.«<&&<?*• men unto this fin, is with the prefent delight which c they have unto it: To this I anfwer, as Chrift in

X 3 Mau

Mat.^11^ TbouJInltnot commit adulterie^fotxyhfoever looketh upon a woman to-lu(I after mrjjfljh committed aduU tery already xvith hrin his heart, if thy right e^e offend thee, flucke it out, andcaftit from th r e^or it is profitable that ore of thy members fhputdperijh^ and not that thy whole body (liouldbecafl into bell fire. Therefore I fay it were better for thee to leave thy deligh^than to have thy foule damned in hell 6re for ever: by leaving thy finnethou doft not leave thy delight, for then thou haft a new heart, new deffres and affeftions to delight in better things . fo that the forfaking of fihne is but a change of delight, and thofe finnes which have the greater delight in them, fhall have the greater torment^ as dothappeareoutof^^/4/.iS.7.concernipg^^y^ The morepleafure fheehady the mozeflwttdber torments and fsrrofvcs^e.

Thus have I difpatchedjifl briefe, this finneofun-cleannefle, infifting and inlargingonely fome two or three of the Deceits whsreby the divell doth beguile the fonnes of men 3 and lead them captive to the com-miflion of this flavifli and abominable finnc • for motives and helpes againft it, f referre you to thofe pro; d viced in the handling of fornication.

-

HOW

HOW TO M ORTI FIE

EVILL CONCVPISCENCE.

■

Col Q.s. 3.5, iMortifie therefore your members which are uf on the earthy fornication^uncleanneffe ^inordinate affeftm^ evMconcM-% pfcemc^&c^

O w 5 I fhou Id proceed to fome application of this point, but becaufe there is a third particular which hath much affinity with the two f6rrder 3 namely fornication ^.ti d up*

. cleanMjfe) 1 will fifft fpeakeof that

-* which is here in my Text. Evillcen-

cupifcencc.

By imcHfifonti) men doe Ufiderftand a degree of thW Iuft dfhncleahnejfe.and it is an'cveil inclination in the power of the Soule.

The Do^rine is this 5 Evill concupiscence, is one of j) 0 zi r -the' finms which arelQcewife 1,9 Be mortified j We had need^give a reafbii for it,' becaufe men will hardlybe perfwadedtdtfc kcit aSiwe, ihttsitwas

with

l6o Hon to mortifit cvtUcor.cujfifcaice:

with the Heathen, they thought there was noSinnt in it.

faafift. i. The firft rcafon is, IfConcufifccnce doe cleave unto a man, that is, evill inclinations which the Svtde by fmne is bent unto,then &&x\2L\\Jimc will follow s whicb is the fruit of thisconcupifeence: It is as a fparke of fire, which being let alone, will grow greater and grcater,diid like a leven, though little at the firft,yct doth-itkven the whole lumpc, fo that it doth'pro-duec the workes of the ficfh, and therefore it is to be mortified.

Reafsn.i. '" l The fecond rcafon is, although a man doe not fall into a"dJuaIIy?-«wprc(cntlyafter there is cencupfccnce in the hcart,yct being tmmortified, it hideth the finne in a man,and fo defiles him, and makes him prone to an evill difpoiition, and alfo-to be abominable before God: Therefore mortifie concupfccnct before it come to have vigour and ftrength in thee.

A man isfaidtobean evill man, when hee is diffracted from Good to Evill, now, evill concupfcmct makes a man to be fo.

There are evill inclinanq^ in a good man, and yet it is by way otJntithtfjs, it is not his complexion and conftitution to have them. Now, an evill man hath concupifence, aad the fame is his complexion, apdcQnftitutionfotobe.' Therefore if evill cojicu-plfcencebenot mortified, it makes a man to be bad, and in this regard we ought to cleanfe our felves from the pollution of thisfmnc.

Rcaf^: The third reafonis, Evillemcufifatnet bei^gin a

man, it doth marrc all his good aflions. To nun&le mttr with mnt) itmaies ■tkwmtkimfi$ .To mingle

droflc

droffe with filver, it makes the filver the more im* pure 5 So evill comufnfccnce being in the Souleof 4 man, it doth ftaine and bkmifti his good a&ion$-when the firing of an inftrument is outof tune^ then the Muficke doth jarre. A man that hath fttongcon-} cupifcenceinhim, hewilldefire to come to the ex-j eeurionofthewbrkesofthem, and fo it will have an influence totheeffeft. and will ftaine and blemifh any good workehee goes about* fo that evil! concupiscence making a man to be evill,it doth blemifh and (lain all the good anions that a man goes about, 1 in that hee doth performe them either with vaine-gloryorfelfe-refpea.

The fourth reafon why evill eoncupifcencefhould [£& M> be mortified, is, becaufe thaeotherwifethe com, mandemems of Gt>d will be grievous unto us, i John 5.3. For this is the love ofGvd^ that wee keep his Com-mandements , and hisCemm anfoments are not grievous. TheCommandementsofGod are not onelyto bee kept of us, but fotobe kept, that they may bee de-4ightfulluntOUS, Pfilm. IOT? W BUJfetht Loyd'Om) foule^andalithat is within meilejfe his holy T^whwheri concupfcence doth lie in the foule of a margin its full vigour and ftrengrhunmortified,itd6th dnw in him a rekt^a^ce from good duties, as when a man doth will one thing that is go0d 3 and an evill incfrnation cfoxth fet'uponhim, then the Gommandements of iSod will be grievous unto him, even as a man will be unwilling to carry a burthen long. :t Three Itblngs

Now tpf&ceedrortiew you thrcS 1 things obfer- •^^<» ^bleinthiswQTdconcupifcdcer -^ - l rR " «"*tfiw*

Firft, what the nature *>f it is,

SimUe*

Wbat's meant by concupi-fcencc.

i6% Bow iatmorttjk emliconcupt/cenct.

Secondly,the finfulncfleofit. Thirdly, the operation or workesof it.

Firft,for the better underftanding what it is,know that in the foulc of man there is a facility .Secondly, there is an inclination, which doth adhere to the faculty; and thirdly, there arc a&uall defircs which flow from that inclination, by way of Similitude, the better to conceive. Firftin the mouth there is a palate, fecondly, the defired humour, and thirdly the tafte:fo in the foule of man, Firft % there is the nam-rail affe&ion % fecondly, there is an inclination which isthetuneableneffe, or iw\tuneablcncfle of it, and thirdly,thereis the defire, or a&uall works of it.

By concupifcence is meant,the cvill inclination, and the fruits ofthcevill inclination, and by ic the habituall concupifcence, from whence theaituall de fires of cvill will follow. Rom.6.u. La not finne raigneinycur tnortallbodies , thatyeeflmldobejitintkt lufi thereof. Firft there is a finne, fecondly, the luft of thatfinne,and thirdly the obedience, that is, con-fent to the finne. There is a concupifcence that is naturall, and another that is morall. As there is a concupifcence that is bad, fo is there another that is good, and a third that is neither good nor cvill. There was in Chrift a defire tolive, though it were Gods will he fhould dye, yet obeying, hcedid not finne. On faftdayes we are commanded Co to doe, yet the defire to tafte corporall foodonfuch aday,is nor finne.

Secondly, ic doth proceed from imne, and one finne doth beget another, lames x. r % . C$nc*fifcentt doth bring forth firm ^ Rom. t* ia# Letnotfinrteraigne

to

in your mortal bodies ,(t\&ti%) Let notconcupifcence i

but to underftand what the finfulncflc of it is, know

that finne in fpcciall, is the traafgreflion of the mo-

rall Law,any facultie that is capaSle of a fault, it is

fin,that is the defe& of it • Man fhould be fub jc& to

real on, and reafon foottld caufe him to fubmit hini*

felfe unto the will of God. The morall Law is a rule

of action, not of habit,. There is a double law, a law A doubfcla*?

ofa&ion, and a law which we call that law, which

God did ftampe on the very Creature, Take anE-

piftle,or a learned writing that is made by art, there

may be Logicke, Rhetoricke, and Grammer rules

brought in to confirme it $ So in the Law, there is a

ftampe & a rule, and every aberration from it, is an

error in it.If a man did al that is in him,ufed his beft

indevor to fubdue his evilconcupifccnccs,& yet can-

not,yetit is not fufficicnt for him,every man hath,or

ought to have ftrength in him, jto rule his affedions.

If a m^fter, command his fervant to gore and doe fucjh ashing,, if the fervant^oe and makeMnfelfe SimU* drunke, ;a#d then goe about it, and cannot bring it to pafTe, although bee doe his good will for to doe it, Jieisnottobeexciifed, becaufe he did loofehis ajbiiity throughihis/owne default: Sowe,Godat tfee finft did make us able for to fu&due our lufts,but wee in Ad*m having loft the abilitiesof our firflne* ftates, and yet may recover ftrength againe, to fub-dueoarluftsindCiirifttbcfecond Adam, if wee doc it not y the fastis in our felves. |;

Now wee proceed unto the third particular, tow**wUeV* fhew unte you what is the operation, and working ****** *V'

, , . ' -n^ •/* ° villi coocupir

oftmseviUcgncupilcence. fcene*

Ya It

t 6*4 How to mrtific ev>'iti coney pifctvcel

• It B-an inordinate in<rlinatioR 3 . which doth cleave un to the faculties ofthefoiile, and doth indifpofea man to that which is good,and carrier him on to that which is evill, and (o long as it abides in the foule, irm^kc:himfruitfulltodoeevill, and barren to doe ^c^ v ifot^cevilladions^ tfeefr^itesof evil]inclinations,do arife from it^even as water 1 from the foun-taine 5 andfparkes from the fire.

CMcufifitTKe doth conceive andbring forth fin. f here is a different YfiQxY&otConcupifcence in-man thati^fMiM^ndafege^rate man- Inahevillman,it hath dominion over him, fo that all hisa&ions and defires are• tinfoil.' In a good and holy man, there i^cdnctiptfcdnce alfa, but it doth workein him by Tiray of rebieiWon^ he beholds ita^s afd^ifeafe, and as an cne*ny urfttfhim, and dotfrlabourto mottifie it, hee is inlightned by grace, to fee it as a difeafbjand thcr-fore doth labor tocure it more & more. Anevill man thmkesurthebeft^ay for his happinefi(e^ r an r d fciiat hisxbiefeil good doth codfift in>giving f&tirfA&ion cohiscdftcapifcenccs, and therefore &och-Iabourto fatisfie them,and not to cure them.

- True it is,Gods children, I) dv/^J^/^ SaImm find othsr holy men luve'had-conciipifcciicesinthemj but yec were-not domineered over by them .: So long asamandbth ftriveagainft evill concupiscences, againftthe motions and ftirringsofthem, and that his ownc confeience-can beare him witncffe 3 hee doth reuft them in fincerity of heart, thdy (halt never heare fway over him: Take the bfcftu<fHons of a wicked man, the utmoft end of them are to him-fclfe, and if the utmoft end be hac}, *H bee doth muft

1TY " needs

Howie mortipe evil! concupi/cenci. 16$

needs be bad: as for example; The end that a huf- simlel band.man doeth aime at in tilling of the ground, and {owing of his feedecorne, is to have a good har-veft, and if his harveft prove bad, then all his labour is loft: though the beginnings of a thing be good;,ye.t if the utmoft end of that thing be nanght, all is bad. So that the end of all things in morall anions, doth Ciake-thc thing either good or bad: Every wicked man doth feeke himfelfe inallhisa&ions, heedoth worfhippe himfelfe in the utmoft end of all his thoughts, fo that all his anions iufts and defires 3 are cvill continually.

Now, I proceed to fhew you,what it is the Apoftle W hatis to bt fault would have you to mortific, here fomething is moitifi«<J. prefented, and to fhew you plaihely what itis, it doth confift in thefe two particulars.

Firftjthe habitual 1 coneupifcence,and fecondfy 3 thc inordinate luftsand defires that doe arife from it, om #ee call habituall, and the other aftuall. Now, the jipiSk would have the habitualhconCupifcencfc in nature w l eakened,and fecondlyjhe would have the a<5teofthelufttobefupprefied. Now, that itis the Jpftks meaning,that he would Mve thbm mortified, andtliatwhichistobe mortified is fin, marke that place I did cite before, Rom. 6. 12. Let mt fmieftiigm in your mvrull bodies. In thefe words'are three thing obfeveable: Firft,there is a finn^: ; fecondlj^a luft to fin,' and^ thirdly,obedience to the fin,that ii% will to execute tlhe deirreof this luft.' Wherf the Afi-j(Z/rfaith,he wouldhave them'mbftified$ d wbldhave tlje heart to be cleanfed from the habitual ctfftome of evy concupifcence^and fecQpdiy^he would have them

Y 3 fo

Fxod,u«

t6S Howtt mortifte eVillconcupi/ctncel

fofubdued, as not to obey them* That you may know the Afofiles meaning 5 and not to lay a ftraighter charge upon you, then the holy Ghoft doth ayme at, he would have al thefe three to be mortified ,the luft, theconfent totheluft,andthea<ft of ill. Confidcr the nature of the things that are to be mortified • If you take the evill inclination, and compare it with the ftrength of the mind, in committing ofany fin, they are all of the fame nature, they differ but in degree^ lefTerevill in the thought, before confent unto it is of the lame nature as a greater,as it is in mur* ther: Hee that is angry with bis brother unadvifedly , eommitteth adegreeofmurther- So he that flande-reth his brother by taking away of his good name* eommitteth a degree of murther,and is a finne of the fame nature, as if hee tookeaway the life of his brother. So as in taking away the comfort of a mans life, it is adegreeofmurther, in as much as that man would takeaway the life of his brother if hee might- Soinluft, if a man defire to commit adtiU tery with a woman, and cannot come to the execution of his will therein, to tb committing of the a&u-all finne,yet the adultery of the thoughts and affeftS nns, are degrees unto this finne, and are of the fame nature, as if he had committted thefin it felfe. The ty# Commandemcntsfay, Thou [halt not ctvtt thy neighbours mfe^ that is, in no degree at all to hurt her,or to wrong her. If all be of one nature, and differ inde« gree,thenallaretobe mortified* The iamenatufe is in one drop ofwater that is in a whole Sea, and the fame nature in a fparke, r |as there is in a great fit*-If there be a right enmity betweene fin and us, wee

wilj

will abfteine frorti all fin; a man doth hate the very

celoursofhiseneffly, as T oa des and creatures that

are poifonfull: If a man doe abfteine in fincerity

{torn fane, he will abfteine from zWfwne. The reafon

why men abfteine from any (iwe> is cither for love of

themfelves^ofof God; it for love of thy felfe thou

doeft abfteine from/**, thou wcrt as good commit all

as (bme $ If for love of God thou wilt abfteine from

all/?ww,from little fanes as well as great finises. Here $*fi.

may a queftion be asked,why men doe abfteine from f

murther and Idolatry ? Theanfwer is, becaufe God Anfa

did forbid it; and did not God forbid alfo, Thou (halt

notlujl: God that doth forbid the one, doth forbid

the other y and for thy further confideration, know s

the holy Spirit of God doth hate every finne, it doth

abandon and hate that heart where thefe thoughts of

Juft are noiirifhed. Now,the heart is the habitation i

andrefidenceoftheholy Ghoft,whereforeali Sinnes

are to be mortified, that the holy Ghoft may come

and dwell there.

The ads of mortification are chiefely thefe, the A&$ of £j*£ Apoftlewould have us take paines with our hearts, IJftaiWh men might doe much good unto themfelves, would fc they but take paines to confider and ponder their waies, but when men are carried away with the de-fire of riches,vaine-glory,arid other inconfiderations, nomarvell if it be thus with them: If they would but fita!one,meditate,and refled their mindes upon what they fliould doe, it would be a great meaner to make them to alter their courfes. r The Apoftle when hec would have them morti* fie thefe lulls, hee would have them confider the

meanes

^>

168 Hm to mortify eviUconcupifcencV*

means how to fupprefle them, there be ftrong reafons in the Word of God for them.: Let them fearch the grounds they have for the committing of thofe lufts, and it will be an effe&uall meanes for the mortifying of them: If mens judgements were redified to fee their follies, they would change their courfes, and turne ihe bent of their affe&ions another way ; I fhould deliver many thing unto you in this kind concerning mortification, to let it be your care, that it may work upon your inward affe&ion, that you may make it profitable unto your owne foules, and that you doe not let it pafle from you without doing you good.

The Word of God which you heare,is not loft, k fhall certainly doe you hurt, ifnot good, it fhall harden if it doe not fof ten : It is an ill figne if a tree doe notbudin theSpring 5 *butto/<?€ it without leaves in . the Winter is no wonder at all: So for any to heare the Word of God powerfully preached, and not to have Menditauon good wrought on them by it; they have great caufe and laying to t0 f eare t \ lc i T e ftates.It is this meditating and taking wtnei*r« C 't° heart, which'is the firft. meanes I prefcribefor aaortification, mortification.

a We are faid, fecondly,to mortifie,when wee fupprefle and keepe downe thefe Iufts, if we keepe tfieia backe from their courfes,that they do not bring forth the fruit of/inrie: Alla&ions 3 when anyfime is execu-ted,they tend to evill corruptions.If we abfteinfrom the a&ion of Sime^whcn it doth kill the very inclination. Take any Sinnc that a man is naturally inclined unto • whether it be'the Sinm of uncleannefle,tte dc^ fire of Riches jot whatfoever, Cuftomedoth make his . -— lufts

How to morttfie ep\U concupifience] 169

lufts to be ftronger,and fo doth adde to thejiwe. One light doth (hew a thing to be fo, but more lights doe make it appeare more cleare; fo there is an addition in finne,as well as in grace,the more they a& in (inm, the more they increafe.

Now, when men complaine, they know not what to doe 3 they cannot be without their lufts; Let them thanke themfelves for it, in fuffering themfelves by cuftome to pra&ice them,but by keeping downe the act <ffjtme> the lufts will evaporate away in time* though thy luft be ftrong and violent at the firft- yet if thou wilt let it alone from the execution of it, it will confume and weare away at the laft: Therefore keepe downe thy lufts,and fupprefle them.

Thirdly, toweanethefelufts, inordinate afFedi-ons,and concupifcences$ the rectifying of the judgement, and applying of right meanes, dothmortifie thehigherreafon: Now, for to mortifie the lower reafon, is toturne away the bent of affe&ion on another objeft: If gracebe quicke and lively ina man, it turnes away the minde frorn/?#w, and the way to weane thefe lufts,is to keepe the mind fixed and bent on better things, as temperance, chafticy and fobrie-ty$ for all intemperance doth breed luft,and then the Divell doth take occafion and advantage to worke upon a man, but fobriety and temperance is a great meanes to keepe backe thefe evill aflFe£Hons.

Now I proceed to make ufeof what hathbeene yr e formerly delivered concerning thefe three Sinna* Fornication^ Vnclednnejfe^ and Evill concnpifcence: You may remember what hath beene faid concerning the greatneffe of the fimt of Vncleanneffe s It will fol-

ZL low

a jo How to mortifie e*PiH concufifct ncel

low then, if it be fo great a Swm y wee fhould ufe meanes to be freed from it. Thofe that are guiltle of it, let them give themfelvet no reft, their eye-lids noflumber, nor God no reft, till they be delivered from the band of this iniquity: iSam.i.i^. Remember what Eli faid to his fomies, // one manfinnt againB another , the Iudgefball iudgt Aim, but if a man finne againfi the Lord, who [hall intreitfor him ? When God doth take in hand toafflift the Creature,the*i it is intolerable, man fliall finde it to be a terrible thing to fall into the hands of the living God. Take an arrow, or a bullet, and let it be (hot into the body of man, it may wound deepely, and yet be cured a~ gaine, but let the head of that arrow be poifoned, or the bullet envenomed, then the wound proves deadly and incurable; There may be in the body of man many great gafhes, and deepe wounds, and yet 6e cured • but if the affliction lies on the Creature from the wrath of God, hee is not able to bearc it- it dothcaufe them to tremble, and his confei-ence tobe terrified within him, as wee fee by men thatareindefpaire. g.c*fi*\ Now, the reafon of it is, God when he fmites the

Creature in his wrath,hedoth wound the Spirit,and as it were, doth breake itinfunder, as God doth breakethe Spirit 5 fohedothfufteinethe Spirit; but when he doth withdraw himfelfe from the creature, then ?.he ftrong holds of the Spirit are gone. This is to fihew you what a terrible thing it is 9 to fall into the hands of the living God. This, as it doth belong to all, fo fpecialiy,to thofe that have received the Sa-

crmm this day or before^that they make confeience ..— . ^

How to mortifie fPiU cmcupfcenci. vji

of this Sm 9 if they doc not, they receive it unworthily and he that is guilty of this, is guilty of the body and blood of Cbrijl9 be difcernes not the Lords body ^either doth he prize it as he fhould, nor efteeme of the excellency of it as hee ought: hee difcernes not with what reverence he fhould come to the Lords Table • therefore faith the Apoftle, hee is guilty of the body and blood ofCbrift, that is, hee is guilty of the fame finnc that thofc were, that did mocke and crucifie ChriJlUfus. The Sacrament of the Lords Supper^ is a fpeciall meanes, and chiefe ordinance of God for tfce attainment of his bleflings, if it be rightly received • and fo it is the greateft judgement that can befall a/ man,if it be not rightly received,!or Cbrijl is chiefely reprefented therein: The bloodof Cbrijl is themoft precious thing in the world, when men (hall account this holy blood of the new Teftament, to be but an unholy thing 3 and to trampli it under foot, God will not beare with this.

i Now, when a man doth come to the Sacraments in a negligent manner, in not preparing himfelfe worthily to come 3 hee is guiltie of the blood of cbrijl $ For, yee are notonely to be carefull to prepare your felves before the receiving of the Sacrament, but alfo of your walking afterwards, Therefore, confider, you that have received the Sacrament, or intend to doe it, that you doe cleanfe your felves from this pollution of heart and fpirir s and that you doe put on the wedding garment, that is required of all worthy receivers • Let your hearts be changed, and your ^ffe&ions and anions be free froiuallSindeof evill, and your hearts be turned to

Z 2 God*

lyz How to mortife CPtU concupifcenctl

"God, elfe you cannot be worthy receiver, and To much (hall fuffcee for this ufe, that feeing this fin is fq grear,every man fhould endeavour to free himfelfe from it* Secondly, feeing the Apoftk doth not onely exhort us to abfteine from ir, butalfomortifie, kill, and fubdue it; If there were nothing but a mcere ab-ftinence from ill, then it is not properly a mortification, for then the irapureft adulterer fnouldfome-times be chafte after his impure manner of committing it; and therefore the ceffation of it is no true 3 mortifying of it; and that you may know mortifica-signcsofmor aon aright, I will give you three fignes: u cauon, pi r ft 5 you fhall know it by this, if there went a

is a gcnmll generall reformation both-in heart and life before, reformation w h cn ^ heart is generally fet aright,'is changed life, and renewed to good, and from thence doeth arife a

dying to thefe lufts^then it is a good figne, but if o-therwife there be no particulars changed in thee, then it is but a ceflation, not a mortification, but when the whole frame of the heart is altered, yea, even from the very roote, when the old man in the body of finne is wounded even to the heart, that is, when a man hath beene foundly humbled for his finne, and afterwards hath his heart affe&ed to Chrift, and is become to love God, and hath his minde changed, then hee may truely reckon it mortification. 2 Secondly, you may know true mortification by

signs of true xh\ s s by having a right judgement of finne, and ha right ludg a trlle loathing and deteftationofit; It is hard for mem of fin, a man while hce hath any finne in him, to judge

fig i". c loa " "gtoty ?f i*> (ox then a man is given to an inju-

ditious

ditious minde, while hee doeth continue in it; As simX* when a man is in prifon, if hee have continued there long, though the fent be bad, yet hee cannot difcerne it; but let this man be brought to frefh aire, and be carried to that prifon againe, then hee will fmell the noyfomeneffe of it. So, when a man is in finne, he cannot truely judge of it, but when hee is efcaped from it, then hee can rightly and truely deteft, and judge of it: when a mans foule is righteous, there is a contrarietie betweene him and uncleannefle, a righteous foule doth deteft finnc, both in himfelfeand others ; as Lots foule was vexed with the abomination of the Sodomites. Confider how you are affe&ed with the finne of others : Row. 1. verfe$i. They were not onelyrvorthy of death y who did commit finne themselves , but alfo they that hadpleafure in others ; when a man can truely deteft finne in others, as Lot did, and doth truely loath it in himfelfe, then it is a true figne of true mortification.

The laft thing to know mortification by, is an a&uall abftinencefrom every finne : it is one thing Andlaftfigne to diflike a finne, and another thing to be wearief of ffi ? rt ^ c u a "n of it, and to hate the finfulnefTe of it; If morti- ab&ncnce fication be true, hee will hate all kinde of unclean- fcomfia- / nefTewithan inveterate hatred, be it of what degree it will: Sheepe doe hate all kind of Wolves. If a man doe truely mortifie 3 &c. his hatred to finne will be generally not onely in abftinence from groffe finnes: as murther, adultery,and fornication, but alfo from all other finnes; For, when a man forfakes finnc out of hatred, his rancor is of judge-

Z 3 menc

?

174 H '* *' ^^^BcMa^/i^l

ment more than of paflion, and fo likewife hii hatred will be coftant. Men may be angry with their finnes fometimes, and fall out with them at other times, and yet be friends againe, but if they doe truely hate finne, their abftinence from finnc willbeconftant, when a man becomes a new creature, there will arife a contrarietie to finne in his nature, fo that if a man doe hate finne, he is truly faid tomortifie. Sbpft* Heremayaqueftionbpaskcd.

Whether after true mortification, a man may fall into the fame finne againe or no? *Anf». For anfwer hereunto, I fay, a man may fall a*

gaine into the ait of fin and uncleanneffe after mortification, for the gates of Gods mercy ftand open to men after their greateftrelapfes; but yet hee doth never fall into the love of finne, and of pupofe for to finne. Though hee doe fall into the aft, he doth not-returne to allow of it, and to wallow in the mire; for,. it is impoflible to doe fo after grace, yet wee cannot {hut up the gates of Gods mercy to thofe that have often relapfed, fo that a mans confidence is witneffe untohim, thathee is not remifle in the meanes hee fhould ufe, though hee fall into the ad of finne unaware, yethe doth it not with fet purpofe: Now, you may judge whether you be mortified, yea or no. McanL to la- ^e meanes to mortification are thefe : bour for the The firft meanes to mortifie^is to labour for the af-aflupance of furance of pardon for thy finnes 5 Sinne is never mor-w rmncs! r tified, but oy the fan&ifying Spirit $ there may be & reftrained fpirit in us,to keepe us from the a& of fin, but it can never be mortified, but by thefantfifying

Spirit

Spirit of God, pardon for fin is had by the affurance of faith in Chrift $x\& the way to get this forgiveneffe, is tobetruely humbled for our firnies, acknowledging our owne mifery, and oar owne wants, and to lay holdtipon the mercies of Chrift Iefus, and to be lifted up by the promifes of the Gofpell 5 Confider, whatfoever your finnes be, whether againft the light of nature,or againft knowledge- Let a mans relapfes be never fb great,and aggravated with never fb many circumftances, nevcrtheffe, if a man will come in 5 ourcommiflion is to propound unto them without all conditioner exception, that the gates of mercy ftand open for them: Mar .1-6.15. there is our Com-miffionj Goeyeeinto all the n>orld,andpreach the Gofol unto every creature. What this is in the next verfe it is faid, ifa wan will beleeve, hee(hallbefaved^butheethat hekeveth not y fhaHbe dawned. Therefore whatfoever your finne be, let nothing hinder you to come in, for if youcome in,God will receive you tomercy,all the hindrance then is in our felves. Confider thefe two places of Scripture, 1 Cor. 6.9. /Wfpcakingto the Corinthians , ofthegreateft (inne that ever mans nature was cafableofifuchwereyec (faithhe) butmwyeearewafhedy and are (anfitfied\andiuftifed in the name eft he Lord lefks^ 4nd the Spirit of our Cod\ So in the 2 Cor. 12 .and laft ver* The AfoHle doth make no queftion, but that they might repent,and have forgiveneffe, you may know how willing God was to forgive great finners, all the matter is,if we be willing to apply this pardon to ourfelves. To leave our finnes in generall, to take Chrift to be a King,as well as our Saviour^ To deny ourfelves^andtoukeupChrifts Croffe, and then

there

Yj6 How to morttfie eVttt concupifcencT.

thereisnoqtieftion, but wee may have this pardon fealedand allured us.

Certaineic is, men will not doe this, as to deny tbemfelves, and take up Chrifts Croffe, till they bednely humbled, and have repented their finnes. but fo it isjthat men will not prize Chrift,untill that vengeance fall upon them for their fins: would they but doe it, they might before of this pardon, were their humilation true and fincere, it is fufficient, the laft of the Revelations, verf. ij. And the Spirit > and the Bride Jay , come^nd let him that hearethyfay , come , and let him that isathirft cem 3 wdwhofuvrer wi/ljet him take of the water of life freely. Firft, nereis, Lethimthat hea-rnhycome^ that is, To alljvhofoever this Qofpellis preached unto, thepromife isgeneralltoall:here isalfoadded, Let him that is athirfy come ; there is further added, Let whofocverwill^comt; come that will come > and take of the water of Ufe freely y feekingGodin fincerityof heart, with forfaking of all their finnes. And fo much for this meanes of getting pardon for finne, and to come to true mortification by the fan&ifying Spirit. 2 The fecond meanes to mortification, is to afa>

ftlne 1 " f* b * fe' inQ ft om *tt beginnings, and occafions of finne, alioaafian IS" as precedent anions, and objects of ill • It is to have finne, a peremptory abftinence, and full deniall, not med-

ling with any thing that hath any affinity with finne; If you doe not neglect to refift the beginnings, this is the way to come unto the utmoftendsofit, there be chaines to draw to finne: lames 1. 14. Every man is tempted^ when hee is drawne of his owne lufi, and is inticed: then whenluflhathconceived, it hringeth forth ftme^ and finne^ wkwitHCOnfummU) it hringtthforth

death.

Row to mortifieCPiU' concupifcemtl ijy

dtati. This is to cleareGod in the matter of temp, tation, **nanisdrawne with his owneluftuntoit. Firft, a man doth gaze on his finne^ and dally with it, then he comes tobeintangled in it, fo thathee cannot get Ioofe againe, even as a firti that is faft to ahooke.

Thirdly, followes the aflent unto it, whenhee is taken in the net. Andlaftly, fbllowes the committing of a&uall finnc which doeth bring forth Death j So, firft, there is the chaine that drawes to finne v Secondly, the gazing on it; Thus Evah did admire and gaze on the fruite, and did thinke that iffhee might tafte of it, ftiee fhould come to know good and evill, but fhee was deceived, fo wee are deluded byjfinne. Firft, by gazing on it, then by be. ing intangled in it ^afterwards proceeds a will thereunto, and Iaftly, the committing of fin, which doth bring forth death,fo that death followes fin 5 When a man hathcommitted the finne, it caufeth the har* dening of the heart, and fo makes him not fenfible of the things of the Spirit ^ The greater finnes doe caufc the greater hardening*, and makes the heart for to become evill, and fo a man comes to havd an unfaithfull heart- as an Atbeift, to thinke the Scriptures are not true; that the promifesofGod are not true: and Iaftly, unfaithfulneffe, it caufeth a departure from God: as in Hebrews 3 .t}. An un-heleving heart caufeth a departure from the living God. Take heed there be not an evill and unbeleeving heart in you, for if there be, then there will be a departing from God, therefote wee fhould not be lea by anything to gaze upon finne, that we may

A a not

Meanes, GraccjHo.

lincflc.

4

Meanes is Prayer*

178 How t$ mortife e^iUconcupi/ceticil

not be intangled in it. Therefore let us at theffrfl checkc the very beginnings of finne, and refift all occafions.

A third meanes to overcome this finne, is to be exercifed with the contrary delights: as with Grace and HolineiTe. This is the meanes to mortifie the heart, and to empty it of all kindeof luffs, and they cannot be emptied out of the heart, unlefle better things be put in ftead thereof y you cannot weaken bJackneiTe,better than by white.

Therefore the way to change the heart after finfull obje£ts,and the mortifying of thefe luffs, it is to get delight in better things, and to labour to have neeret communion wirh God, and to be zealous of Gods cauie, 1 Cw.iq.6.

Laftofall, to conclude. The meanes for mortifi-ingof this Sime^iS) you muftadde prayer unto all thereft: To pray unto God to baptize you with his holy Spirit. Let a man be left to himfelfe, and it is impoflible for him to mortifie, except God will doc it; Therefore, wee are to pray unto God to give us his holy Spirit. When the Spirt of God doth come into the heart, it is as.fire, and puts another temper upon him than was before • It turnes the firings of his heart to another tune, and doth make him approve of that which God doth require. This is the way to mortifie luff. The more a man is carried to the love of one 3 hee is many times the more removed from another^ but the more a man is carried to God, the more he is wained from inordinate luffs, and be. ing mortified, he is the more inclined to God, MaL^. ZJVbofalijland wkn keappcws f fir kh like a Refiners

fre^ndltke to Fullers Sope. Chrift (hall doe that when hce comes, that none elfe is able to doe. Asinrcfi-ningand purifying the heart, life what meanes you will, except you ufe fire, you cannot refine droffe from filver; So ftaines that are in a mansgarment, wafh them as long as you will with Sope, they will butfeeme thtmrfe^ but when they are brought to the Fullers hand, they are foone rubbed out: So let a man be left to his ownefpirir, hee will runne into a thoufand noyfome lufts • but when Gods Spirit is clothed in a mans heart, then it doth keepehim from the waies of fime^ ReveUt. I • i o. it is faid of John, That he tvai ravifhedin the Spirit ,a$ a man locked in armour: When the Spirit of God doth pofTefle the Soule,and compaffeth it about, it keepes it from the waies of iniquity, and caufeth an aptnefle to good: I Tim* 17. For God hath not given tts the Spin t offearejbut of power, fflove, ofagooddndfoundtninde. And the rea-ibnwhy mendonegle£iit,is,becaufe they know not the way to get it. They know not the power and e& ficacie of the Spirit, and that is the reafon there is fa little effe& in tnis bufinefle. Let a man be left to his owne fpirit, and Gods Spiritremoved from him, he will luft after all evills: Take example of Eltah and' John Baptijt 5 It is faid of lohn^ that he came in the fpirit of £2/4^,which did excell in him.Take Eliab> and extrad that fpirit from him which he had from God y and hce would be but as other men. Take the deare Saints of God, and take but this Spirit from them, how would it be with them? Even as it was with D4i;/</,whenGoddid, but as it were, hidehimfelfe a little while from him ; into what dangerous Simes

A a i did

I So H<m> to mortifie &iU concupifceneY.

did hec fall. Therefore pray to God, chat he would give you his Spirit, and that will be ameanes to mortifie thefe lufts within you.

It is the Spirit that doth make difference between man and man, and for the getting of it, pray to God earneftly,andhce cannot deny you. I will name but one place more unto you, Acts 2 • 38,39. Repent and be baptized everj one of you in the name oflefus Cbrift,for the remifsion effmnts , andyw fbattreceive the gift of the holy Ghojlfor the promise is unto you and your childrcn^mdnnto all that arc a fane ojf^even as many as the Lord ohm CodJhaU call. So that the men which were converted at Peters Sensed id aske, Whatfhallm doe to be faved ? He faid, Repent and beleeve y artdyoujhall receive the holy GhoB$ And further addeth, The fromife is nude toy wand to your children, andyoajball he par takers' gfit.

Not, that the promife of the holy Ghofldid be* long onely to thofe that were then prefcnt, but to alJ that have bin borne fince,and are to be borne, both of lew and Gentile, to as many as (half call upon the name of the LorcLTheFforedo you now,as the Apoftlesdid then, when drift cold them he would fend them the Comforter , they fpent the time in prayers untill they had it : So do you pray earneftly, and be inftant with God for it, and then certainely God cannot deny it you; and when you have the Spirit, then you will mortifie thofe lufts, and all other firms whatfoever; when you have the Spirit of Sobriety, of Temperance, of Love,ofmeekncjfe,ofgemleneffe, oftonpfiffering.The Lord grant youunderftanding in what hath bcene /poken, And fo much for this time,.

HOW

HOW TO MORTIFIE

INORDINATE AFFECTION.

Colos, 3.5. iMortifie therefore your members which drenpn theearthy f&rnic^^^ncleannefft^mrdime dffelfhn^ &c.

Omc of thofe earthly members which the Apoftle would have us to mortifie, wee have already handled ; wee arc now dome to fpeakc of the inordinate aflfe&ions. The Greefce word is tranflatedby adou* ble word; fometimes paflion, fometimes affe&ion. but it is alone, foasthepointiscleare, That;

AllimrAiflMeaffe&Jmrmttft be mortified. Vottrl

A Do&rine that may well be handled at large,

it being general! and univerfall, an unlimited

word that reacheth unto all particular affe&ions^

a Do&rine that concemeth every man: Men, for

the moft part, when they come into the open

view of the World, have a certaine compofed

babite, but inwardly, are full of inordinate affedi-

ons: It is a Do&rine therefore that fearcheth the

inward parts, the mindes and hearts of men : a

Bo&rine of continualf ufe 5 for though men preflc

outward aftions, yet affedions remaiae unruled*

Befides all this, a Doftrine of no fmall difficult

Aaj ty }

ty; for as there is nothing cafier than to wifh and de-fire, fo there is nothing harder than to order thefc de-fires aright. For the better handling of the point 3 ob -ferve thefe three things: Firft, what Ajfefiiom are. Secondly, when they are inordinate. Thirdly, why they are to be mortified. In the firft place I mud tell you what affe&ions are: byafFe&ions, you muft underftandallaffe&i-ons and paffions whatfoever 5 for the better under-ftanding whereof, you muft know 5 that there are three things in the Souler firft v the faculties which are to the Soulc, as the members to the body. Secondly^ the inclinations, of thofc faculties. Thirdly, the habites acquired from, thofe inclinations: For example, the appetite or will is a faculty of the what affcaL Soiile, and this taken in it fclfe 3 is neither good nor onsarc evillmorally. Againe, there are the inclinations of that will, and thefe are good or evill, according as the objects that they apprehend are good or evilly Th« tbtn s anc * k^ty* the habite is, when the Souledbthac-in the Soulc* cuftome it felfe one way or other* the habite is good, when the Soule is accuftomed to good ob-je<5ls, in a good manner^ and the habit is evilly when thewillaccuftomethit felfe to evill obje&s, or to good objedt $ in an evill manner. It is with the pafli* ons as it is with the fenfes. Firft, wee have the (enfe of hear ing before wee heare, and of feeing before we fee* Then from often hearing or feeing of the fame obje&, proceedes an inclination more tooneobjeft than to another. From that inclination, a habit iff the fenfe to turne it felfe with moft eafineflfe

and

and delight upon that obje&; Thus a corrupt ha. bite is bred with us, when themindeorwillturnes it felfe often to this or that evill ob jeft 5 and fo gets agility and nimbleneffe in doing: as often doing brings dexterity to the hands- fo if the will or appetite have gottena haunt, either to vermes or vices, itcontra<5h a habite to it felfe. Now, tofhewyou what an afle&ion is, wee define it thus: An ajfeflion is an inclination or motion of the appetite, nf9n the apprc henfion of good or evill. 1 call it an inclination or motion fox it is the bent of the will to this or that thing: As for example, when wee outwardly love, feare, or defire, that is a motion 5 and for the Inclination, we are to know, that in man, there is a double appetite • the firft is fenfudll* which apprehends things con-veicdtothefenles- as to the eye and eare, and fois affe&cd to love, feare, or grieve; this I call the fen-fuall appetite, becaufe it is of obie&s apprehended Whatanaftc* by fantafie. Secondly, there is a rational/ appetite, ftioni5, the obieft of that, is that which the imderftanding apprehends j and from hence proceede affe&ions to riches, honour, preferment, &c. the will being con- , verfant about it. Remember this diftin6lion,becaufe of the matter that followeth, namely- that the appetite is doub\e,fenfuall and rationally and affe&ion* A <! ouM * *? 4 are placed both in the fenfuall, as wee Ibve, fcare T pctuc or defire obie&s expofed to fenfe; and in the rationales wee love,fearfe, or defire the ob je<5h which rca-fon apprehendeth.

Now, to draw this geaerall divifion into twr> maine heads: Nature harh planted an appetite m t&e creature tp draw to. it felfe that which is good,

and!

andtocaft away that which is evili • therefore ire thefe affe&ions,fuchas apprehend eyther good or evill 3 to keepc the one,and toexpell the other; thofe that apprehend good/ if they fee it, and apprehend it, they love and defire it, and love deures to be united to the thing loved i and a defire is a making towards the thing abfent; when the thing is prefent wee joy in it, when it is comming towards us, and there be a probability to have it,then comes hope in; ifweebeliketomifleofit, then comes in feare«?if no probability of atteining, then comes in difpaire; if there be any impediments againft reafon and right, then wee are angry at it; and this anger is an earneft defire to remove the impediments, otherwife,ifwee fee reafon and juftice to the contrary, then wee are not properly angry. Thefe are the affe&ions that are about good, and thefe are the firft kinde of affe&ions.

The fecond fort of affe&ions, are thofe that are about evill; as in the former there is love of God, fo here, to turne away from evil], is hatred • if evill be comming,and wee be not able to refift it, wee feare, if wee be able to overcome it, then wee are bold and confident^if webe not able either to overcome,or refift the evill, weefliefromit$ if it be unavoidable, prefently we grieve at it. But to handle them more feverally,and fo to know them as they have reference to good or evill, for, except wee know them thus, it is worth nothing to vs. Threefomof There are therefore three forts of affedions, Nj-afeftoni. tura £ canialland StirHttall. Firft, IfAturall, thefeaf-fe&ionsarife from Nature, and tend to natural! ob-

je&s 5

Horn U mortifiz inordinate affetfioni i% j

je&s$ as for example, to defiremeateanddrinke is natural!, but to defire it in exceffe is notnaturall; beeaufe the obje&s of naturall affe&ions are limited by nature, namely, fo much, and no more: Nature hath certaine meafures, and extents and limits, and thofe fhee exceeds not: Naturall affections make us but even with beafts. Secondly,there are Carnall affe&ions, which are lufts that arife from the corruption of nature, and thofe tend to evill obje&s, or good obje&s in an evillmanner: thofe affe&ions make us worfe than the beafts, like unto the Divell, 7^.8.44. Tou are of your father the Divell, and his lufts yet will doe: that is, thofe that have thefe lufts are as like the Divell, as the fonne is like the father; thofe that are bound with thefe bonds are like him; that is, they come in a degree to the corruption the Divell hath in a greater degree. Thirdly, Jpiritua/l affe&ions are fuch as arife from the Spirit, that is, from the renewing part of man, and tend to good obje&s in a holy manner: naturall make us no better than beafts, canall thandivells, fpirituall make us better than men, like to God, having his Image new ftampt on us- theyliftus up above men, and make us like to Angells. Thus you fee the three kindes of affections in men.

We muft only anfwerone queftionbefore we goe any further* the queftion is this: Whether there be no fpirituall affe&ions, except they proceeds from a generall difpofition,becau(emany men feeme to have good flafhes now and then, and fo feeme to be regenerate?

x$6 How to mrtifie inordmatt affeffion.

Ianfwer, no, they arenotfpirituall, regenerated afte&ions, becaufe thefc affe&ions in the foule,how-foever, they are goad in regard of the Authour, the holy Ghoft, that puts them in, are not fo in regard of the fubjed, man, who is yet in corruption, and not-renewed. If a man have never fo much skill in Mu« ficke, if theinftrumentbeoutoftune, themuficke cannot be good • fo the affeftions, as the fpirits fug. geftions arc good, butinacarnall man, they are as an inftrument out of tune: It is true that flafhe& make way to Converfion, but onely when the heart is in tune, a*id in a good frame, then are the af-fe&ions good; thatis, then onelycfFe&ivelygood, fo as to make the heart good, and then the fruite will be good, fuchas God will accept. So much to fhew what affe&ions are. a Now we are to fhew when they are inordinate: but

Affe&iom fir ft know, the affections are placed in the foule for wkwinordi-, t ^ e f a f e g ar d of it, that is, to give the watch-word, thatwemayrepellevillwhenit is comming. thofe that are about good to open thedoores of the foule to letitin, and to make out for it if it be wanting ^ as guides that are for the fervice of the foule to put us on to worke,and to be more earneft in our ai5Uons,they bring aptnefle and diligence in doing • when they miffe tnefe ends, then they hinder us in ftead of pre-fitingus, hurt us in ftead of helping us, carry us to evill obje#s in ftead of good,then they are inordinate cither in the manner, or in the end. This premifed now, that we may further know them when they are inordinate, obferve thefc two things. Firft,examine them by the rule which is the maine

way,

wayoftriall, if they goe befides the rule they are inordinate.

The firftruleis, that the obje&s muft begood 5 The firft trU .elfetheaffe&ion is inordinate, there muftbeloveof all J f *™ r j*r God, forrow for finne, delight in God, then it is ons^tocxa-good 1 but on the contrary, todifgrace holinefle, to mine themhy condemne excellency in others, to hate that wee x ^f^ Xhould cleave to, abominate the good we fhould im-brace, thefeaffe&ions are naught.

The fecond rule is the end; examine if they take ^ c ^ their rifeamifTe • though the objeft be good, yet if the manner be naught, they are inordinate: Now the manner is naught when the end is naughtf; as for example, many men defire and feeke forexcel-Jencie of parts, but to what end? Why, for vaine-glory, not to doe God fervice: This is for a wrong end: fo zeale is an excellent affe&ion, none better, but if the end be naught, the affe&ion cannot be

food, nhu was zealous, buthc altogether refpedted imfelfe.

The third rule is, though the objeft be right, and % H i € £ the end right, yet if it exceed the meafure, the af-fedionis not good: Davids lov€ to his children was good, and the objeft good, yet he failed in the meafure, Mofes anger was good, yet when hee caft the tables out of his hand, it was an excefle, and defc^ dive becaufeexceeding, though excellent and commendable in another kinde.

The fourth rule is, though the obje& be right, the R H k 4. end right, the meafure right, yet if the affe&i-on be not in order and feafon, that is, if it take its wrong place,and thruft into the roome of another, it

Bb 2 is

l88 Btwii mortifainordinatYdffe&iini

is a caufe to make it inordinate: As for example, to defire to doe bufineffc in amans calling, is good, but if this defire prevaile with him atfuchtimeas hee jfhouldbeftowin prayer and holy duties* as when hee fhould come to heare the Word , then they are inordinate; for feafon muftbekept too: therefore when an affe&ion comes, if not in feafon, anfwer it as Chriftdid, The founts m yet come: this is the way to judge of them by the rule. The fecond The fecond way of trial 1, is to know them by their cffcai S . by thc effe<as,and they are foure,as the rules are foure. JBfeS. i. The firft effeft is, if any affe&ion hinder reafon, fo as to trouble the a&ion, then it is inordinate • for af-fe&ions ought to be fervancs to reafon • if they di-fturb, then they are not right: As for example, feare is fet in the foule to give the watch, word, to prevent evills; if it fhall appaleaman, foasto let his weapons fall, thus it troubles reafon: Joy was put in the foule to oile the wheeles, and to quicken it more; If it do more aftonifli than quicken; if immoderate joy, caft a man into an e&afie when it fhould put him ona&ion, or if it breake out into immodeft revellings, and not into praifes,thy joy is not good: griefe is ftirred up to eafe the foule of paine; now, if it hinder a man from induring that hee ftiould in-dure, it become inordinates.The Ifraelites in Egypt, could not harken to xjdofts> becaufe of the anguifli ofthelfhearts, and worldly fowow caufeth death, that is, it cauleth diftempers; and when it thus drieth up the bones, keateth up the vigour of the foule, and makes a man out of frame, then it is a-mifle: though Chrifts griefe exceeded any mans

upon.

upon the Crofle,yet hee cdjnmitted all to God without any diftempers.

The fecond effe& is, when theyindifpofeus to Bfelt. s? any holy duty, as wee judge of in diftempers of the body, iftherebeno appetite to meat ordrinke- fo affedions are inordinate, when they indifpofe us to pray, to doe good, or to fpeake good, 1 Pet. 3 • 7, the 1 vtxi ff* Apoftle exhorteth Husbands to dwell with their wives as wen of knowledge ; that is,in fuch a manners you may moderate affe&ions with knowledge 5 that your praters (faith the Apoftle) he not kindred-, that is 3 if there be anydiforderinyouraffe&ionsone towards another, it will hinder your praiers. By your affe&ion you may judge, and as you may judge of your affedion, by youf duties- fo of your duties you may judge by this rule,how you are difpofed to holy duties; if there be any interruption,or indifpofition,it is a fign there is fbmediftemper in the affe&ions 5 all things are not ftraight in the inward man.

The third effeft todifcover the immoderatenefle Efe&.£ of affe&ions, is, when they produce evill anions, which ordinarily they doe, when they exceede the meafure and the manner: Anger is an affe&ion let in the foule, to ftirre up man to remove impediments, and thus you may be angry for finne, and other things too • now, if it be kept in its owne limits, anger is a defire to remove impediments, and not a defire to revenge, that is theinordinateneflfe of it to be angry for finne, becaufe itdiflipnoureth God, is good: To be angry for other things redounding on our felves,is not evill, fo our anger extend but (b farre, as to remove the impediment?;.

B b 3 not

a$o How to tnortife inordinate ajfStonZ

not to revenge them: As for example if a man takes away ones reputation,and brings difgrace upon him; now, todefire to hurt fuch a man, theaffe&ionisa-miffe, becaufe the carriage of other men towards us, muft not be our rule toward others $ but wee are to make this ufe of it, to be diligent in keeping off the blow off our felves, but not to hurt another man- this

jEphtf.4*o 4 is inordinate. Bewgrj^ but [mm not> you may be angry, fo as it bring forth no evill anions, orevillcf-feds; fo a man may be angry with the infenfible creature, defiring to remove the impediment, and put out of the way that which hinders the adions.

ffefl. 4. The Iaft effed, is., when affedions draw us from

God, then they are inordinate, becaufe they fliould draw us neere to him. But, when they make us to forget God, there is their inordinatenefle • For example , wee are commanded, Deut.n. 18. Torc-ioyct in the good'things of God 5 but when wee /hall re. Joyce in an Epicurean manner, and forget God, it is arnifle- for wee fliould fo rejoice, that wee (hould raife up our felves to love and praife, and give thanks xo him*; fo alfo for feare and griefe, if wee feare any thing more than God, and grieve for any thing more than for finne, for croffes and lofles, more than for difpleafing God, thefe make us forget God, andfo become inordinate.

Whtc it is to Now followes what it is to mortifie them, which

mortise aflfe- wce have formerly fpoke n of at large 5 in a word, it is nothing elfe but a turning of carnall affedions into fpirituall, and naturall affedions ta a higher and more noble end* that is, to eate, and to drinkc, not onely for natures benefit, but for God,

to

eo doe him honou r, that is the right end • for to mor-tifie, is to re&ifie, and to bring things that are out of compafle to rule, to fee where they are inordinate, andfo to turnenaturall and carnallaffeftions all into fpirituall.

In the next place wee will fee fome reafons why 3

they are to be mortified, for reafons doe wonderful- Wby thcyare lyperfwade,andnecelfityofmorrifyingonceappre- ^3. * m ° l hended,makes men goe about it; Let us but confider of what moment it is to have them mortified, what ill if wee doe not,what good if wee doe.

The firft reafon is, becaufe affe&ions are anions Reafin.ti ofthcgreateftefficacieand command in the foule, they are exceeding powerful!, they are the wheeles or failes which carry the foule this way or that way ; in that regard, becaufe they are fo effe&uall and prevalent, therefore it concernes us the more to take care that we reftifie them. Time was, when affefti-ons did obey the will, and the will the Spirit of God, (in the time of Innocency;bntnow,thatfubordinati-on is taken away, and that union diffolved, and now the affe&ions move the heart as the wind the Sea, whether it will orno ; therefore it (lands you upon to keepe them under. Ametledhorfeisadelightto Simile, therider, ifhee be kept under the bridle; fotheaf-fe&ions, if they be good, the ftronger the better-bat the Divell hath no better favors than theafFe&ions are, if they be ill, they are the beft opportunities for him todoemifchiefe by.

The fecond reafon why they are to be mortified,is, Reafon 1 i becaufe they are thofe that make us either good or cvill men. It is not the underftandlng of truth, or

falfhood-

Ip2 llo w to mortify inordtnAtt affctt'ton,

falfhood that makes us good or cvill men, that is but one opinion and judgement; but as the affe&ions are, and as the inclination of the will is, fo is a man good or bad. lob was called aperfettman y becaufe hee feared God; and blejfed is the man that delights in God $ and all things worke together for good to them that love God. It is the common phrafe of Scripture, to judge of man by his affections, when his love is right, his feare is right, and his forrow right; therefore looke to thy affe&ions which are the motions of thy will • fo as thy affections are, fo is the man, if mens a&ions are weighed by their affections: In other Arts indeed, the worke commends the Artificer j but here, though the aCt ion be good, yet it is not good, except theaflfe&ionsbegood, becaufe the will commands the whole man, fo the good-neflfe or badnefle of a man are feene in the alfe&i-ons.

Reaf. 3. The third reafon is, becaule inordinate affe&i-

on makes much for Satan to take pofleflionof the foule, therefore it ftands you upon to keepe them right and ftraight, Ephef. 4.20. Be angry, but finne

Eph 4.10. not, that is, if anger exceede its meafure, it opens a way for Satan to come in, and take place in the

1Sam.j8.20. foule. The example of Saul, 1 Samuel 18.10. will illuftrate this, when the women fang, Sauls thou-fand, and Davids ten thoufand, the Text faith, Saul was exceeding wroth, and after that time had an eye upon David 5 that made way for Satan,hee Was exceeding wroth, and the next morning, Satan, theevill Spirit came upon him: fo that you fee, ftrong affections open the doore for Satan. ludar, when the affections

fe<5Honscame to the heighth,the DivelJ entered into him. Hee was angry at the expence of the ointment upon Iefus feet, and upon that hee harboured the , firflconceit of betraying him: 14. Marke^. compared with the 10. Witches, you know, exceed in malice, and this makes way for the Divell topof. feflfe them- and fo worldly forrow, if it come to the hcighth, it expofeth the heart to be poflefled by Satan: So by ftrange lufts Sathan Sides into the heart ofmen, and they fee it not.; and therefore labour tomortifie;them, rPrt.5.8. befiberandw.atchjfrc* 1 Pcf-r^ that is, if there be any cxceffein any affe&ion, if you keepe them not in, Satan will enter; therefore be fober,and watch, for if you admit any diftemper,hee will enter.

The fourth reafon is, becaufe affe<fiionsarethe Reaf.f Srft petitioners of evill, though they doe not de-vife it, yet they fet the underftanding onworke* Now, he that isonelya worker of ill, hath not his hand fo deepe in the aft, as hee that is the firft mo- **"'« ver: If men are exhorted to abfteine from evill anions and evill fpecches, men thirike th^t there is fome reafon for it, but for evill affe&ions they fee no fuch neceffity: but confider you, evill affe&i-ons produce evill a&ions; evill affedions communicate evill to man, as fire heats water, and yet hath more heat in it felfe^ fo affe&ions make fpeeches and aft ions evill *s And therefore God judgethbyaffedions; wee indeed judge affeft ions by a£Uons,wee cannot know them perfe£Uy,yet doe wee judge by the fame rule as farreas wee can* let a man have an injury done him, hee lookes to the af-

C c k&ions^

194 How to mortife inordinatt affi&tiou]

fe#ions,thatis,totheman,whether it came out of anger and malice 5 if a man hath a good turne done him,he looks to theaffe£tions,ifbe fees greater good in them than in the a&ion y forinagooda&ion, the willis more than the deed, the willingnefle of doing it, is of rarer rancke than the doing the thing it felfe : So an evill affe&ion is more than an evill fpeech or an evill action. In this regard, therefore, labour to mortifiethem, for they areinftigatorsof evill.

Pfa If affe&ion be of fo great a moment as you have

heard, then doe that which is the maine fcope of all, take paines with your hearts to mortifie them, when they are unruly, to bring them under; if ftrong affections foliciteus, give them a peremptory deni-all • hearken to the Phyfician rather than to the difcafe ; the difeafe calls for one thing, thePhyfici-an for another* if men yeeld to the difeafe, they killthemfelves. Here is the true triall of grace- to doe fome thing good, when there is no ill to op-

l pofe it, that is a fmall matter* but when ftrong

lufts haile them to the contrary, then to refift {hem, this obedience is better than ftcrifice: In the old Law, they facrificed their fheepe and their oxen, but in this obedience a man flaies himfelfe ; this will is the beftpartandftrengthof a man, for, when heefub-dues his lufts, and brings them in obedience to Chrift, hee facrificeth the vigour of the will: Man is as his affe&ions are • affe&ioas are to the foule, as members arc to the body; crookednefle in the members, hinders a mans going: fo crookednefle in the affe&ions hinders the foule: thofe that kcepe

Clocks,

Clocks, if they would have them goe true,then every ShmUi thing muft be kept in order : fo in affections, keepe them ftraight, becaufe they have fuch a hand in the will • one hath an affe&ion to filthineffe, another to covetoufnefle, another to good-fellowship, according to thefe, fo are they carried, and fuch are their v anions; let their affe&ions be ftraight, and they turne the rudder of the foule another way, they caft us into another mould: therefore labour to fub-due them, and fo much the rather, becaufe they makeamannotonely good, but abundant in good or evill • good doth prefcribe to a man exa&ly what hee (hall doe, but yet leaves fome free-will offerings on purpofe, to try our loye.to try our affections j the rule of duty is left partly to the rule of affe&ions, .that we may abound in good: A man may doe much in refolution, but the ane&ion makes it acceptable. P4«/mighthauetakenforhis labour of the Corinthians, but the fulnefle o( his love would not differ him; that is,-6od and they fet himonworke. Thus affections make a man abound in good: it was Davids love to God, that madejhim build a Temple to God: Infhort, affe&ions make a man beautiful! unto God and man. Now, ifaffedHons are fo rare,' and yet fo fubjeS to be inordinate,it is wifedome to know how they may be helped- if any thing doth want meanes of helpe, this doth, becaufe it is a hard thing to keepe downe unruly affe&ions- therefore wee will come to lay downeforae meanes to helps you to keepe them downe. Meanes to

The firft meanes is, that wee labour to fee thedif- "ainftVaf-eafej for no man will feeke for cure, except hee fee fedions.

Cc2 the tXtomu i 9

~Tg6 Bow to tnortife inordinate affeffim*

thedifeafe, the fight of the difeafe ishalfethecure of it ^ labour to fee your inordinate affe&ions,and to be perfwaded and convinced of them. This is a hard thing, a man doth not fee his evill inclinations } be-caufe thofe very inclinations blinde his eyes, and darken his underftanding, and caft a mift before him; notwithftanding which, wee muft labour to doe that what we can 5 as there are divers forts ofaf~ fe&ions, fo there are divers forts of diftempers, as the affe&ion of anger hath its diftemper, and this is morevifible; when anger is gone, it is daily feene, and therefore it is of no great difficulty to be difcer-ned: there are other kindes of affe&ions which doe continue in man,when his heart is habitually carried to an inordinate luft • as to pride, vain-glory, love of the world: nofuch affe&ioncanbewelldifcerned 3 whileft that continues in a man • take a man that hath a continued affedion, it is hard for him to dif-cerne it- becaufe it doth with its continuance habi. tually corrupt the judgement,and blinde the reafon, and yet you are to labour to difcerneit: And that yourfraytwowaies. h *° **?. Firftj> bring your affe&ions to the rule and touch-" . flone: Secondly, That you may better know their

c:rnc s conti-

nued inerdi- aberration from the rule, confider, whether the a£ tx 5:iuft. fc&ion have any ftop5 an affe&ion islikeaKive^ if you let it runne without any flop or refiftance, it runnes quietly, but if you hinder itscourfe,it runnes more violently • fo it is with your affe&ions, i( you doe not obferve to know the flops and lets of them, you fhall not obferve the violence of them fo well. So then, the full way for a man to come to know

his

his affedtions, is to obfervc them in any extraordinary accident 5 if any loffe come to a man in his eftate, or if hee be croft in his fports, or hindered of his pur-pofe, let him confider how hee doth beare it- that is, try how you carry your felves towards it; this will be a good meanes to difcaver our affeftions; when they come to thefe flops and lets, they are beft dif-cernedby us.

Secondly, infliiscafe, it is good wee make ufe of * ! others eyes 5 a man fees not that in himfelfe which a ftander by doth, hee is free from the affe&ion which another is bent unto, and therefore another can better judge of it • as a man that is ficke of a fea-ver, hee cannot judge aright of taftes, becaufe hee hath loft the fenfe of tafting, that which is fweete simite. • may feeme fritter unto him ; but he that is in health can judge of tafts as they are : therefore,it is good co make ufe of friends, and if we have no friends, it is wifedome in thiscafe to make ufe of an enemy ^ that is, to obferve what kiordinatenefle hathbecnein them, and what hath happened unto them thjgjeby, and fo to judge of our owne.

And this is the firft thing that I will commend unto you, to labour to fee your affe&ions, and to be convinced of them 5 when this is done, in the next place we will come to fee the caufes of inordinate af-fe<5Hons$ and feeing wee are applying medicines, as we fhall fee the caufes of inordinate affections, fo to each of them we fhall adde thefe remedies. c au (cs and

The firft caufe of inordinate affeftion, is, mif-af [*™jf csof frcbenfion^ that is, when wee doe not apprehend Xaiom! things aright,our affections follow ourapprehenfi- Cimfi'tl-

Cc 3 ons >

i$8 How to mrtifieInotiinm Affctim.

ons, as wee fee in a fenfible appetite; if a thing be beautifull,weeareapttoloveit7 and like of it; but if it be deformed, wee areapt to hate it; for as things doe reprefent themfelvestothe will, fowee areapt to conceive of them; the will turnesamans a&ions this way or that way, notwithftanding,the underftanding is the pilot that turos the will;fo that our apprehenfion is the firft caufe of our inordinate affe&ions; by this wee over-value things that are evill, and undervalue things that aie good. Re&ifie therefore the apprehenfion, and healethedifeafe-labour to have the judgemenr informed, and you fhall fee things as they are. Affeidons, (as I faid before) are of two forts, one finjnally arifing from fancie, the other rationally arifing from judgement: All that wee can fay for the former affe&ions, is this, men might doe much to weaken thofe affe-<5iions in them (if they would take paines) by removing the obje&s y that is,by withdrawing the fewell, and turning the attentions another way • if wee cannot fubdue any fenfuall affe&ionsin us, let us be fubdued unto it,and be as any dead man: In cafe that we arefurprifed by fuch vanities,yet let us nothaften Simile. t0 a ^ on or execution. All that in this cafe a maa can doe 3 is as a pilot, whofe fhip is in great danger to be caftaway,byreafonofa great tempeft,ali thathe can doe.is to looke to the fafetie of the fhip, that wa» ters come not iato it at any place, that it be not over-throwne: fo thefe evill a-ffe&ions that are in ourrati-onall appetite ,are thefe evill inclinations of the will, thatare lent either to riches,pleafure, vaine-glory^or the like objeds of reafon.

Now^

Hon to mortifie inordinate affetfion. tg$

Now, tore&ifieyour mif-apprehenfionofthem, Rmdf r firfi get ftrongreafws for to doe it reade the Scriptures, furnifli your felfe with fpirituall arguments^ beacquainted with fuch places as ye may lee thereby the finfulnefle of fuch affe&ions: It is a great wifedomeinaman, firft, to finde our the thing hee is inordinately affeded to, and never to reft, till hee finde the things that arefinfullinhim: therefore* the applying of reafon will make us able to doe it; and if we can doe fo, we fhall be able to goe through the things of this world rightly: You are inordinately affe&ed to wealth; Apply reafon and Scripture here, as thus; It is a wifemans part to ufe earthen veffells, as filver • and filver veflells,as earthen; the one will ferve for ufe as well as the o-ther: So in the things of the world, he that is ftrong in reafon, and wife, were they reprefentcd tohim as they are, hee would ufe a great eftate without fetting his heart upon it, more than if it were a meane one;and in the condition of this life he would fo carry himfelfe, asifheufedthem not: this the Apoftle would have us to doe, tou{e the world* as though wee ufed it net: and then we fhould thinke the beft things of the world to be of no moment, and that we have no caufe to rejoice in them. Wee are to ufe the world with a weaned affe&ion, not be inordinately carried with love thereupon in worldly things; there is a ufefulneffetobe looked at, but to feeke to finde baitcs in them, and to fet our hearts upon them, that will hurt us exceedingly, if wee looke for excellencie in worldly things, and touch them too familiarly,they wil btirne and fcorch ,

us &

./, &M

us; but ifweeufe them for our neceffity, andfoufe them as if we did not,we (hall find great benefit and com fort by them. This is the difference betweenc earthly and fpirituall things, you muft have know* ledge of th.efc, and this knowledge muft be affe&ivc; the more love you have,the better it is: but in earthly things, the lefle love we have, the better it is: for in earthly things,if our love exceed our know ledge» they are fubjeft to hurt us. What is the reafon a man takes to heart the dfcath of his friend, or the like accident? Fora while hee grieves exceedingly, but within a motieth, orfhort time after, his griefcis part; and then hee fees the death of his friend is no fuch th jng as hee tooke it for, and thought it to be; had he then feene that which now he doth, he would not have grieved fo much.

Remedy 2. The fecond way to re&ifie mifapprehenfion, is by faith; for, by faith we are to belceve the vanity of thefe earthly things,and we are to beleeve the power of God 3 who is able to blow upon them, and tocaufe them to wither^ fo that faith is a great caufe toje* ftifie the apprehenfion^s well as reafon: Paul counted the beft things of the word, but dr$fft and dung > and Mfifes cared not for the pleafuresof Egypt, it was their faith that cau fed them todoefo, they did beleeve the true privilege they had in Chrift : this doth raife up the heart, and caufe us more and more to fee the things that are earthly, how flippcry and flitting they are.

Remedy f The third^way to re&ifie mif-apprehenfioD,is experience ; wee are not fo much as to touch us of that thing wee have found to be true by experience;

let

let a Souldier be told of dangerous effe&s in the warre 3 perfwade him what you will, and tell him how terrible it is, heewillnotbeleeve,tillby experience he hath feltthefmartof it: So when a man is entred upon the doing of any difficult thing, which hec hath beene accuftomed to doe, the experience hee hath of often being in fuch dangers, and having felt no harme, that doth re&ifie his affefti-ons. Experience is a fpeciall meanes to tame them ; let a beaft be brought to a mans hand that is fearefu 11 atfirft, but by experience and daily ufing of it, fo you tame the beaft : So our affe&ions are unruly things, like untamed beafts ■ but when experience hath difcovered them, it is a'good meanes to re&ifie them: therefore it is profitable for us.to call to mind things that are paft: If wee would but call to minde how fuch a thing wee joyed in, and yet it ftaidnot with us 5 our joy would not be fo inordinate in other things: if wee would remember how fuchacrofie we furvived, our griefe would not be fo inordinate in future events.

The fourth way tore&ifiemif-apprehenfion, is Remedy^, by the example of others ; that is> to fee how others have beene affe&ed with the inordinate affe&ions, that wee have beene in our felves 5 and examples doe runne more into the fenfes than rules doe; therefore thinke of examples to ftirre up affections, either to croffe them or fubdue them. Wee fee by the reading of hiftories, as of the valiant afts of fome of the worthies y as of lulitts C<efir , and others, fome, by reading of the great exploits that they themfelves had done, have beene dined up as much

D d as

202 Hoxc to morttfic inordinatt afftftion.

as in them lyed, to doe the like, fo that examples of others are very effe^uall in this kinde. If a man would confider /W, how he carried himfelfein the things of this life, and how David, Abraham and Mofes were atfedted to thefe outward things, what they bad,and what they might have had; their examples, and luch as we have heard of,to be holy & righteous men, or fuch as we now know to be fuch, isagreat hclpe tore&ifie the affe&ions, and to fet the Judgement ftraight.

Caafe 2. The feeond caufe of inordinate affedion, is weake*

neffe and impotency, which doth ftickein a man ever fince the fall of Adam, and makes himfubjeft topaf. fion^ and therefore yee fee the weaker fexe, as they are weaker in under ftanding, fo they are ftrongcr in paflion; let a man be weake,he is fo much the more ftrong in paiTions; and as his ftrength is more,fo hath

Remedy hee more ftrength torefift them. The way to reme. die this, is, to gather ftrength ; the more ftrength we have,the more able wee are to refift temptations,and as a man is weakc, fo hee is the more fubjeft unto them, (as when hee is young) but ftrength ovcrma-

Smile. fters them. Affc&ions are in a man, as humours are in a body; when the body is in health, irkeepesin thefe humours that it doth not feele them • but when a man is ficke, then thefe humoursilirre up and trouble a man: So when the foule is in health, thefe ill humours of the foule, inordinate affeftions are kept in by maine ftrength : but let the foule growweake, and the paflions get ftrength. Now, the meanes to get ftrength againft paflions, is to get a greater meafure of the Spirit, the more fpirit, the

more

moreftrength: Epkf.3.16. Pray , that yon may be Qpfe&j.ttf. Jlrengthened bj the Spirit of the inward man: the mare flefh we have in us,the more weaknefle wc have 5 the fpirit that is in us, doth luft after envie,and pride,and the world. Now, howfhallwehelpeit, but by the Spirit that is without us-, that is, by theSpiritof God: Let a man be in fuch a temper,that the Spirit of God may rule and pofleflc his heart j while hee i$ in this temper, his ordinate affe&ions will not ftirre, but when the Spirit is awayj then there is a hundred waies to caufe them to beumuly: that which fea-fons a man,is prudence, wifcdome,andgrace5 the more a man hath of thcfe,the more hee is able to fub-due them.

The third caufe of inordinate affe&ions, is, the C* u fib lightnejfe of the minde, when it hath not a right ob-je& to pitch it feife upon, which, when that wants, the affe&ions being left to uncertainties,they muft needs fall upon wrong objeds: When a man in his courfewantethan objc& for hisaimc^ the waies of his errour are a thoufand y fo when a man doth mifle the right objeft in affe&ion, they have a thoufand waies to draw to inordinatneffe : men runnc up and downe with their affe&ions upon uncertainty, and they never caft how to fhuu them afterward, till the endoftheirdaiesberunout. Now, to remedy this, Rmtdjl our way is, to finde out the right obietf whereon the affeflions fhould be pitched,and this objeft is God ♦ Thc ri g^ <>&• that is, the affections muft all looke towards God, fc^Gcl" and have them fixt upon him • you are never able to fubdue your affe&ions and to keepe them under, till you pitch them upon God : whileft our affe&i-

D d % ons

204 How to mortife inordinate affefftin*

ons arc loofc, they are unfteddy and unconftant^ every man, till his heart be fet upon God, hisaffe-dions are wandering up and downe • but when a manhathGodtofethisaffe&ions on, and they are oncefetledinhim, then heefeekes another kinde of excellency, and frames his life after another fafhion, heefets his affeftions upon other excellencies: As

Smile. when a man hath a place for to build, ifhisminde be to have it done with excellent worke-manfhip, then he will take none but principall ftones, hewne and fquared fit for his purpofe to build withall, but if a man be to build a mud wall, any rubbifh and trafh will ferve the turne to make it up: So 3 when our affe&ions are on high matters, fuch as God and Chrift, they looke upon things that are noble, and not upon the rubbifh and trafh of the world 5 wee will choofe the principalleft ftones for our principall building- but if otherwife, we drive to finde contentment in the creatures, weecarcnot how wee come by them; that is, any rubbifh will ferve the turne to get riches withall, and honour and preferment in the world- but if ever you will fee your affe&ions ftaright, pitch them upon God. is, that

Caufe*. The fourth caufe of inordinate affe&ions, jthem ;

confufton that rifeth in the heart at thefirftfifing ode the and they are the vapours and mifts that blinm,bc-reafon, and make a man unable to refill the muft caufe the putting out of the eye of reafon, moatc

Simile. needes trouble a man exceedingly 5 even as a mcot in a man eye troubles him, that hee caanot fee as he fhould doe • And therefore thefe mifts that are caft

upon

How to tnbrtifie inordinate affi&ioni sof

upon the eye of reafon, doe make a man unable to refiftthem. In fuch a cafe, the way to helpe them Remedy. is this, to make up the bankes when the River is at theloweft ebbe; that is, to make up the bankes of our afte&ions, before the tide of inordinateaffedi-ons doe come in; we are not at firft able to rule thefe inordinate affedions, but yet if the bankes be made upafore-hand, wee may mortifie them. A man is to confider before,how he kable to be affected, and for this 3 let him looke into the former waies, and fee how hee hath beene affe&ed, and how he is apt to be affeded againe^ and when hee is in fuch circum-ftances,, let hifn take a good refolution, never to re-turne to fuch inordinate affe&ions, as he did before : Whenamanisfickeof an Ague, to give him phy- shmfe ficke when hee is in a fore fit, is not the fitted way, it is not then in feafon • but it were beft to be done in his good daies, before his fit: fowee are to make up the banke of our affe&ions, before the tide of inordinate affe&ions doe come, to have a flrong refolution, wee will not be led by fuch an af-fedion as before. Andifthisprevailenor, then wee are to fufpend the execution of our paflions, that isf to doe nothing for a time: If a man finde any paflion in himfelfe, let him abfteine forthattime, (if it be poffible) from the doing of that which it moves him unto • becaufe that hee is then moft fabled to doe amifTe: You fee a barrellofBeere, if it Smith be ftirredat thebottome, draw itprefently, and it will ruune muddy, but if you let it reft a while, and then draw it, it N will runne clearer So amaninl:?s paflion 3 his reafon is muddy, and his aftions will

D d j not

Smile,

106 How }o mortific Inordinate afetfionl

not come off clcareitherefore it is good to fufpcnd the execution, hovvfoever: For the fufpending of the a&ion in time of paflion,is very profitable, though a man thinke for the prefent, whileft the paflion is upon him, that hee doth not crre, yet becaufe then wee are moft fubjeft to erre, fufpend for a while. Paflion is a hindrance to the faculty, as jogging is to the arme when it is a (hooting, or unto the hand when it is a writing • therefore, when a man doth finde that paflion is on him, let him doe nothing : A drunken manswifeftcourfeistogoehome, and doc nothing that night, unleffe the good worke of repentance 5 our pafsion is a kinde of drunkenne fle; the one is al-moft as fubjed to mif take an error as the other.

C#*f e %* The fifth caufe of inordinate affe&ions, is the

corruption of Nature, which is in every man fince the fall of Adam. Will you know the reafon, why Beares, and Wolves, and Lyons, carry themfelves foeruelly ? It is, becaufe their nature is to doe fb$ Will you know why a finfull man is fub;c& toaffeft things inordinately ? the reafon is, becaufe hee hath a bad nature $ it is natural! to him to doe it, and as ready to him,as fparkles of fire to flie upwards; We fee, fome men are apt to betaken with fuch a dif-cafe, that is bred and borne with them, they can-

Remedy. notefcapeit. Now, the remedy to remove the evil-neffe of nature, is, toga new natures^ that is, to get another nature, a holy, regenerate difpofition, untill then, men fhall never be able to doe it • many labour to mortifie theiraffe&ions, but yet cannot, becaufe they are bufie about the particulars, and never regard the generall • they can never make the

branch

Hew to mortifie inordinate affettien. toy

branch good, except they make the tree good, therefore the way to mortifie, is to get a new Nature: Confider whether your nature be renewed, whether that be caft into anew mould, if it be, this is the way to mortifie inordinate affedion, this h the way for the generall : So alfo it fhould be our care for any particular affe&ion, that we finde our felves moft prone to by nature, labour to thwart nature in that particular: Are you given to wrath by nature? endeavour to be humbler and meeker than other men • Is your nature more inclined after gaine ? Labour to be eftablifhed with a more free fpiriti and this will be a meanes to mortifie you- otherwife, you fhall never waine your hearts from earthly things, till you have a tafte of fuch fpirituall things, that is, you fhall never winne your hearts from joies, except you have joy and delight in Ghrift; you {hall never overcome thegriefe of lofles and crof-feSj except you turne your affe&ions to fee the loath-fomenefle of finnc: Contraries in nature doe expell one another; cold is expelled with heat • darke-ncfle with light- fo you muft expell carnallaffedi-ons with fpirituall.

The fixt caufe of inordinate affe<fHons,is carelefnejfe Cau f e & and remifmffe^ that is,want of fpirituall watchfulnefle over the heart, when men rather give occafion unto theaffedions to be inordinate, than prevent the oc. cafionsofit. For the cure of this, take heed^ not o( Fme ^ finre onely, but of the occafiom offinne ; for a man to hatefinne, and not to hate theocca(ionsofit,isto deceive himfelfe, that is all one, as for a man to walke upon Ice, that is afraid of falling: Iron will simiU,

move

aoS How to mortifU inordinate affeftion.

move, if the load-ftbnc be neere: So the affc&ions will ftirre up, if there be any alluring finfull objeft. And therefore, if finhe knockcatthedooreofyour hearts, youmuftnotlec icinprefently,butaskehis errand, plead the caufe with it, and confider the hinderances aud inconveniences that come by it. For a man to fay, I will give over my lufts, and yet will keepcfuch company as hee did before, andufe his old haunts, hee doth but deceive himfclfe: Proverb .19.19* Make no friend/hip with an angry rnan^ 23*3" ! * and with a furious man thou [bait not got: Pr$v. 23. 30. Be not amwgft wine bibbers \ that is, if thou haft ufed this company,, and ufeft it ftill, thou fleeft not occafions of finne- and therefore wee muft watch over our foules, the heart is deeettfull above all things $ take heed to the beginning of youraffe&ions, and looke to the beginning of inordinate lufts, when you fee it rifing, if you perceive but a glimpfe of it, quench and refift it, elfe it will coft you a great deale more paines afterwards: theaffections by little and little 3 giving way to them,wil foone get ftrength, if you let them alone, you fet your hearts and mindes on fire: A man that is full of anger, or any paflion,knowes not how tohelpehimfelfe, fodangerous is it to give way to affedions, that they carry a man unawares to inordinaatenefle; the beft way therefore is to quench it at firft-if you cannot quench it when it is a fparke, how will you doe when itis a flame ? As you are to looke to the beginning, fo take heed of making falfe truces with them 5 for inordinate affections doe more hurt by ambufhes and fecret invafions, than by open warre, therefQre looke

to

to them on every (Ide, left they rob you of Grace before yon are aware.

The feventhcaufe of inordinate affections, i>, the C^fi?-rotte whereon they grow 9 labour to fee the root, and remove it: .If oneaffedtion doe diftcmper.rhe minde, it drawes on another v -diftempcr, and you cannot leflen that later inordinatencflc, unlefle you weaken the former, which was the root of it: As for example, Angergrowes upon pride, you (hall never leffen or cure that affeft ion of anger, except you weaken pride: Now, pride caufeth anger and contention; /mmA was angry, whence came it but from his pride ? When a man through pride knowes not himfelfe, he forgets God ; and this man that forgets God, will •be violent in his griefe, in his complaints, in his feares, in his defires, and will never be healed, till hee be humbled, and brought toabafceftimation ofhimfelfe*

Laftly, I would have you to know, that God is the onely Agent in this worke of mortification: and therefore havedependance upon God, for it is Gods Spirit that muilcaufe a man to mortifie: man is not aoleofhimfelfe, except God perfwade him^pfa/w. 33.13,14. Exceptthe Lordfpeake once and twice pa# ?J' x 3tM to us, wee will not regard it: Paul was troubled with a ftrong affe&ion, whatdothhee? hecgoesto God, and prayes to him to take away that ftrong mift* and fb muft wee doe, pray to God in Faith, doe but beleeve, and wee fhall have our requefts granted : continue in prayer, and hold out without wearinefle, and be your affe&ions what they will be, yea, never fo ftrong; fuch as you thought

E c would

2lo How to mortifie inordinate ajfeSlion*

would never be mortified 5 yet you (hall overcome them. yr Ct The laft ufe that is drawne from hence,is this ^ If

inordinate affe&ions are to be mortified, then is any excefle in any defire finfull, and for which we ought fharply to reprove our (elves: many grieve for fome other temporall things, this is inordinate, when they can yet joy in other things; fowequalifieourgriefes with joyes, and our joyes with griefes , wee are not inordinate : but wee are to take hecde of excefle in them,for that makes them finfull; as our over grieving at crofles and lofles; our over-loving of earthly things; too much delight in fports; Thefe are turned into finne to us,affe&ions are fet in the heart for the fafegard of the foule: A foole indeed,for want of skill, may hurthimfelfe with them, butheethatis skilfull, knowes how to ufe them without prejudice tohimfelfe; and if they be thus well ufed, they are very ferviceable to the foule; but if they be once ftrong headed . that is, get the bridle between their teeth, foas they will not be ruled, then they prove hurtfull unto us. Marke what the Wife man faith of the Iuft of uncleannefie ; and it is true of all fuch Iufts, the fkrong man isjlaim by them : therefore fight againft the lufts of uncleane and inordinate affeftions. And that you may doe it, and be wil ling to part with them, marke thefe motives fol-

Metivesto lowing.

conquer and jhe firft motive I takeout of iTim.6.io. The n x^V k&{ Apoftlefpeakingof covetoufnefTe, calls it, thtroote ors . cfafi evtll, &c and what may be faid of this, may be

Motive i. faid of any other finne very truely 5 this is one motive:

tive: Inordinate affc&ions promife profit and contentment, and yet will pierce yon thorow with many forrowes; that is, it taketh away the health and Simik* tranquillity of the foule: even as the worme doth eate the fame tree that doth breed it. And looke as the inward heate of an Ague is worfe than the outward heate; fo thefe inwardulcers of the foule and affections do trouble us, and pierce us more than any outward grievance whatfoever, that canaflault the body : Let a man have houfes in the Citty, goodly gardens, orchards, lands, and all contentments on every fide* yet his inordinate afFediions doe not fuffer him to injoy any one of thefe, nay, not to injoy himfelfe; hee cannot converfe, talke, or meditate with himfelfe; it makes anian to be wearifome to himfelfe; it hinders a man altogether from doing that which is good: One difeafe Simfo* of the body is enough to take away all comforts outwardly that a man hath; and one inordinate affe&ion of the foule, takes away all pleafure and contentment within: Let a man be ficke, neither richcloathes, nor a faire chamber, can comfort him; fo let a man have but one inordinate palfion, allo-,thcr things are nothing to him; hee takes no plea-' fureinthem.

The fecond motive is taken from that of Salomon, Motive %l %^d mam fpirit will beare bis infirmities > but a wounded Prov. 18.14, fpirit who can beare ? that is, this doth make a man unable Co beare any thing elfe : For example, A ftronglove fet upon the things of this life, wounds the foule; and lb makes it unable to beare the leaft IofTe of any of them, it deads the heart within

E e 2

i \ 2 Hon to wortifit inordinate affeftion.

a man: So immoderate griefe addes affli&ion to afHi&ion; Immoderate feares are worfe than the thing feared, whereas otherwife, affli&ions are nothing grievous, if they be rightly ufed: /Wwas in prifon, and fo were lofeph's Brethren, yet you fee the difference 5 the one full of joy, the other full of griefe and forrow, becaufe they had finned > y their confcicnces were not whole 5 they could not bearc their burthen : therefore, looke to your af-fe&ions, that you may pafle thorow the changes of this life with more comfort,, if you cannot bring your minde to the doing of this, then bring thofe things to your minde, labour to mortifie them, and that is the beft way to bring your mindes to the things; my meaning is, if you cannot bring your minde to love worldly pleafurc and contentments leffe. mortifie them to your minde* that is, looke not at them as pleafures or contentments • if you muft love them 3 let them feeme Ieflc lovely to you: die to them in affe&ion, or elfe, let them die to you hi apprehenfion- True indeed, without Gods over-ruling Power,. wee can doenothing; yet wee muft ufe the meanes, as wee fee in the carting of a Pie, it is not in us to win as wee plcafe, but yet the playing of the caft is requifite- fothe mortifying of the affedions, it is not in us, yet we muft ufe the meanes for to doe it; let us notgivefatif-fa&ion to any luft, but hinder it to our powers : It is a fhame for us to have our hearts affe&ed with any finfull lufts, were wee more carefull of our Soules, thefe inordinate affe&ions would be more broken and kept downe by us, Beleeve it,

ftron;;

H<m> to mortify inordinate ajfefttonl % i§

fhong affe&ions breed ftrong affli&ions, and fay, thou fhould'ft have-riches and contentment in earth- Simile. Ly things, and yet have inordinate affections, this is nohelpe for thee, it is but an applying of an out* Simile. ward plaifter to an inward fore, that will doe it no good.

The third motive is taken from i Timotk, 6. 9. Motive $1 the Apoftle fpeaketh there of the defire of riches, 1Tin.tf.-9-hee faith, that it bree&etb many fiolifl) and hurtful! luftsy in that regard wee fnould mortifie them r becaufe they are foolifh lulls, and foolifh, be-caufc hurtfull, when a man hurts himfelfc out of fome mif-take, or by his owne heedleflenefle, he is properly faid to be a foole: It is properly folly, when a man hurts himfelfe, whileft heefcekes to doe himfelfe much good; wee feeke to doe our felves good, when wee give fatisfa&ion to e« very luft, but yet we hurt our felves- ftrange affections invite us to finne, and finne brings to mifery 3 and thus they are hurtfull. Shun them therefore, feeing God hath appointed them to bee mortified, let us mortifie them 5 whatfoever God hath appointed to be mortified, and wee will not doc, it is as hurtfull for us, as Achans wedge was to Atkm ; which is called a curfed thing: And fo every unmor- Iu( j ff#!?tI tified luft is acurfed thing. Take we heed of it.

The fourth motive is this, becaufe inordinate- tol "M nefTe of affections, hinders us in the doing of the good a£tions, wherein our happineffe doth-con-fift, they make the faculties of the foule unfit to dee the things they fhould doe : as James 1. 20, u m .i.ior the wrath of man warhtb hot the right etufmjfe of Gody

that

that is, it difablcth a man to worke that righte-oufneffe hce fhould doe; and what may be faid of wrath, may be faid of any other affeftion; As of malice: i Peter 2.1. Wherefore laying a fide all ma-

rPec. 1.1. Uce^&c. that is, while thefe are in you, you cannot heare the Word as yee ought- So for inordi-

Hickjr. natedefireof gaine : Ezek. 31. the reafonwhy the people heard without profit, was, becaufe/^/>W/; went after their covetoujnejjt: Mortifie thefe lufts, and then you ihall goe with eafe and fafety in the way of godlinefle, yea, wee fhall be carried to it, as a boate is with the wind 3 with all facility and ex-pediteneflc.

CMotive 5. ^ ie **ftk mot * ve * s > becaufc of the fhame and dif-' honour they doe bring men into 5 men are afraid of fhame in other things- it were tobewifhed, they were Co afraid of fhame in this: Every inordinate af-fediion is a fhort drunkennefTe, and it brings the drunkards fhame to a man; drunkennefTe difclofeth all,and fo if there be any corruption in the heart,inor-dinate affe&ion drawes it forth. Every man is afha. med of indifcreetnefTe in his carriage; new, what is the caufe of indifcreetnefTe ? it is the defe<ft of wife-dome,either the forgetfulnefTe, or not heeding of the time,place, ora&ion we are about ; and what makes this forgetfulnefie ? It is the drunkennefTe of paflion. When the Apoftle lames would /hew who was a wife man, hce faith, heemllfhewvut agoodconverfati-

J*rcs$. 13. onin hisworhes ; there will be meeknefTe and gentle-nefle in his carriage and behaviour; but,if there be a-ny envie or ftrife in the heart, this rtiewes a man to be butaweake creature: whereas on the contrary, it is

an

an honour in a man to pafle by an infirmity • That it a figne of a ftrong man, that is able to overcome him-felfc.

The fixth motive is, becaufe they bliude the rea- Motive 6* fon and judgement, which fhould be the guide of all our adions in the courfe of this lite5 that which is faid of bribery, that it blmdts men , and that the af-fe&ion to the bribe, makes the finne agreatdeale more* the like may be faid of other finnes : As long as paffion rageth, thou canft neither judge of thine owne. nor of others faults : Ifthouwouldeft judge of another mans fault, take away the be ante that is in thine owne eye-, And fo if thou wouldeft judge of thine owne faults,thefe affedions muft not blinde the minde and the realon, for (b they will hinder us indifcerning good, and in doing any thing that is good; for when the minde is corrupted, the will is corrupted; and then in ftead of walking in the waies of God, wee walke in the paths of finne, therefore, in regard of the fafetie and fecuritie of our lives and anions, wee fhould mortifie thefe our affe&ions.

FINIS.

HOW TO MORTIFIE

COYETOVSNESSE.

Coio s. 3. 5. AnttcGvetoufncJJe which is Idolatrie.

^Ovetoafmjfe^ which isidolatrie <> that rauft be mortified as well as the j other earthly members* Now 3 this Covetoujhejfe is nothing elfe but an inordinate and finfull de-fire, either of getting or keeping wealth or monie. The inordinate lufttng after honours, that is called Ambition, too much affe&ingol beautie, is called luftfulne/Tc. Andluft is an inordinate affedion, which when it propoundeth riches for itsobjed, it is called Cove-toufneffe^ which is Idolatrie. Now 3 Idolatrie con-fifteth in one of thefe three things,

Firftj inworfhipping the true God in a wrong manner, apprehending him as a Creatures-giving that to him that agreeth not with him.

Secondly, when as wemake the Creature a God,

Ff by

by conceiving it under the Notion of a God, fodid, they who wor(hipped love, CMars^ and thofe Heathens that worfhipped the creatures as Gods.

Thirdly, when wee attribute that unto it which belongeth unto God: as to trull in it,to delight in it, to put all our truft and confidence in it 5 when as we thinkc it can performe that unto us, which God oftelycan. Now, that Covetoupiejfe is Idolatry, is meant, when as wee thinke that riches can doe that which God only can do as that they can doe us good

Efby 4T. i;. or ev ill, if they are God\ (faith God) let them do good or e~ W/.God only doth good and evil!,therefore he is di-ftinguifhed from J Jols becaufe they cannot do it,af-fedions follow opinions, & practice follows affe&i-

Hcb.j i.6. ons 3 Heb* l !•£• Hte that rvillcomt to Godjmtjlbeleevein him. None wil worfhip GW,unlefTe they beleeve that God can comfort and relieve them in all their diftref-fes; Sowhenmenhaveanopinion > that riches and wealth will yeeld them comfort,be a ftrong tower of defence to free them fro inconveniences,this makes them to truft in them, and this thought is Idolatry.

Dottr. There are two points of Dodtrine that rife from

thefe words.

The firft is this: That to fceke helpe and comfort from any creature, or from Riches , and not from God alone, is vaine and llnfull.

The fecond is this: That Covetottfnejfe which is Idolatry, is tobe mortified.

For the tirft^ for to feeke any helpe or comfort from any creature and not from God a!one,is vaine, and finfull, and it muft ncedes be fo, becaufe it is Idolatry. Now, in IdoUtrie,thcre are three things:

Firft,

Firft,vanityandemptine{Te 3 i Cor.8.4. Anldoll knothingin the world. Here is vanity.

Secondly ,finfulncffe: There is no greater^ than it is, and it is extreme vaine, fc^caufe we attribute that to it, which doth only belong to God, to thinke if that I am well, and ftrong in Friends, have a well bottomed eftate, that my mountain isfirong on ever y fide, I (hall not be moved-, This isjfinfiill and vaine; you Hull not live a whit the better,or happier for it; A ftrange Paradoxe^contr^ry to the opinion and practice of moft men. When we confult with our treafures,do not we thinke 5 that if we have fuch wealth,and fuch friends, that we (hould live more comfortably and happily ? There is no man but will anfwer, that he thinkes fo. But yet my brethren, wee are deceived^it is not fo: ic belongs to God only to difpenfe of his Prerogatives, good or evil!. A horfe is but a vaine thing (faith the PfaL mijl) to get a vicJory,thai is, though it be a thing as fit as can be in it felfe,yet if it be left to it felfe without God,it is but vaine, and can doe nothing So I may fay of riches, and other outward things; Riches are vaine, and honours and friends are vaine to procui e happineffeof themfelves: So Phyfickeotit felfe is vaine to procure health without God, they are no-thingworth, hee that thinkes otherwife,erreth. It was the folly of the Rich man, that hee thought fo, and therefore funga Requiem unto his foule: Rate lukcr.*.?*. anddrinke^andhe merry, O my foulest hu haft goods laid'up for thee for many yecres. Hee did not thinke himfelfe happy, becjufe hee had any intereft in God and his favour, but becaufe hee had abundance of outward things, and therefore you fee the end of all his hap.

Ff2 pinefTe,

220 Howta morttfic Covetoufmffc.

pinefle, ibou focle, this night fidH thy fiult be taken from thee, and then w hat is become of all thy happinefle. Yetfuch is our folly, that moftofusrcfle&onthe meanes, and on the creatures,and expeft happinefle from them, but Chrift rells us, they will notdoe the deed ^ this night fhall they take away thy foule^nd ' then all thy happinefle is gone. The rich man thought before, hee had beene fure as long as his wealth continued with him, that hee needed not to cxped any calamity,but now he fees that he built on a fandy foundation. £><iw^though a holy man^being eftablifhed in his Kingdome,having fubdued all his enemies, and furnifhedhimfclfe with wealth, hee thought that his Mount aim was then madefo fitong^ that Pfal.jo. 7, it could not be moved % that to morrow ftiould be as yefterday,and much more aboundant. Butnofooner did GOD hide his face from him, but hee was troubled. To fhew that it was not his riches and outward profperity that made him happy, but God onely. So 2>4#.5,28. Bdjhazzer, when as he thought himfelfe happy, being invironed with his wives, Princes and fervants, when as hee praifed the gods of filver, and the gods of gold, abounded with all outward profperitie,and repofed his happinefle in it, is accounted but a foole by Daniel^ becaufehe glorified not God, in whofe hands his wealth and all his waies were, and therefore hee was deftroyed. Thefe things of themfelves will not continue our lives, nor yet make us happy of themfe Ives; wee take not one ftep of profperitie, or adverfitiCjbut Gods hand dothleadus. My brethren that hcaremee this day, that have heretofore thought, that if you had fuch

an

Hov to moriifie CoVttou/heflci n\

an effete, fuch learning, fuch ornaments, and fuch friends, that then you were happy. To perfwade you that it is not fo, it would change your hopes and feares, your griefe and joy, and make you labour to be rich in Faith and good wc/rkes. It will be very hard to perfwade you to this, yet wee will doe what wee can to perfwade you, and adde certaine reafons, which may perfwade you to beleeveittobcfo; if God fhall adde a bleffing to them that joine the operation of his Spirit with them to perfwade you.Firft r this muft needes be fo, in regard of Gods all- fuffici- Reap* encie, he alone is able to comfort without the Creatures helpe,elfe there were aninfufficiency,and narrow neffe in him, and fo then hee fhould not be God, if he could not fill our defires every way s even as the Sunne fhould bedcfe&ive, if it needed the helpe of Torches to give light. God is bleffed notonely in himfelfe.butmakesusallblefTcd: It istheground ofalltheCommandements. Thou [haltlrveandrvor-fhip the Lord thy God\*ndhim oncl) [halt thoujerve. Wee muft love him with all our hearts,with all our foules; Let not the Creature have any jot of them, becaufe allcomfortisfromGod, Gen.ij.i. lamCedafi-fuffi-cient^alke before mee,and beperf effjhzt is 3 love meal-together 5 fet your affe&ion on none but me,yee need not go unto the Creature,all is in me. If the creature could doe any thing to make us happy 5 and not-God, then wee might ftep out to it, but the Creature can doe nothing to it, God only is aLfuificient to make you perfed every way • though that the Creatures beuledbyGod, yet it is oncly God that makes you happy,and gives you comfort, and not the Creature,

%iz ' Hon to mortifteCcTPttoufaeffe.

2 SecondIy,itmuft needs be fo,becaufc of the vanity Rcsfori and cmptinefTe of the Creature, it can doe nothing

but as it is commanded by God, hee is the Lord of hpfts whichcommandeth all the Creatures, as the Generall doth his army. A man having the Creature to help him,it is by vertue of Gods commandement; it is the vanity of the Creature, that it can doe nothing of it felfe, except there bean influence from -God:Looke not then unto the creature it felfc,but to the influerce,a&ion,&appIication which it hath fro Gods fecret concurrence with it y what it is to have this concurrence and influence from the Creature, you may fee it exprefled in this fimilitude. Take the hand, it moves, becanfe there is an imperceptible from the will.that ftirresit to the Creature moving, and giving influence and comfort to us, it is Gods willitfhoulddoefo, and fo it is applied to this, or thata&ion. The Artificer ufing a hatchet to make a ftoole,or the Iike,there is an influence from his Art, that guides his hand and it $ So the Creatures working, is by a fecret concourfe from God., doing thus and thus. And to know that it is from God,you find a mutability from the Creature,it works not alwaies one way: Phyfickeand all other things are inconftant, fometimesithelpsjfometimes nor,yea,many times when you have all the mcanes, then they faile, to fhew that there is an influence from God, and that the creatures are vanifhing, perifhing & inconftant.

3 Thirdljfcit muft be fo,becaufe it is finfull to looke Rec-ifon. f or comfort from any thing but from God, becaufe

by this,we attribute that to the creature,which only belongs to God, which is Idolatry. The Creature

ftealcs

HcwtomoTtifie CoToetoufnejfi. zi$

fteales away the heart in an imperceptible manner. As AbfalomQtole away the peoples hearts from 7)4-*//W, or as the Adulterer fteales away the love of the wife from her husband • It makes you ferve the Creature; It makes you fettle your affection upon the creatures,iftheyfaile, you forrow^if they come, yee joy,and yee doe this with all joy, all delight, all pleafure and defirc, this is a great finne,nay,it is the greateft finne; As adulterie is the greateft finne, becaufe it fevers and diflblves the marriage; fo it is the greateft, becaufe it fevers us from God, and makes us cleave to the Creature.

The maine confe&ory and ufe from this, is to kcepe you from lufting after worldly things • Men are never weary of fetkingthem, butfpend their whole time in getting of rhem,and this is the rcafon why the th ings that belong to falvation ,are fo much neglefted, men fpend fomuch time in a thoufand o-ther things & trifles, and have no time at all to ferve God in; they arebufieabiutriches,honor,crcdit,or the things whereon their fancies doe pitch, but if this be digefted, it will teach you to fceke all from God, whodifpofethall things, and to whom the if-fues of life and death /)f good or bad belong.

Confider with your felves, and you (hall finde, that the reafon wherefore you doe feeke for outward content or comfort is.becaufeyoudoethipke it will doe you good if you have it, or hurt if yon have it not, but hererin you are £iving that to the Creature, which onely belongs to God, E;a. i. 2 3. // the idolls be Gods, let them dee good or tvill\ faith the Lord. The fcope of this place, is to caft off the whorifh ard a-

dukerifli

adulcerifh affe&ion of thofe that have an eager and unwearied defire after rarthly things, byfhcwing that they cannot doe us any good or hurt.' Therefore God puni("hedZ>4i//Wexceedingly for numbering of the people, becaufe that hee thought they cou!d ftrengthenhim againft his enemies without Gods helpe, therefore Ierem.23. 14. Thus faith the Lord, Lei not the wife man glory in his mfedome y neither let the mighty man glory in his mighty nor the rich mangle* rie in his riches. But let him thatglorieth^glory in th;s y that hee tmderjlandeth and knoweth^ that I am the Lor i % that executed loving kindejje, iudgement andrighteoufnejfc in earth. As if hee fhould have faid, if thefe things could doe you good or hurt, there werefomereafon that you might feekethem, but there is nothing in them that you fhould defire them, for it is lonely that execute judgement and mercie, all good and cvill is from mee, therefore Pfalme6i. wee have this caveat given us: if riches increafefet not your hearts upon them, magnifie not your [elves for them and in them, forallcomfort is from Godonely, elfe you might fet your hearts on them, but now all power and kindneffeis from him, therefore your wealth cannot doe it.

Ofafc But it may be obje&ed, that God doth comfort

us, and make us happy in this life by meanes, and that riches are the meanes, wherefore then may wee not feeke to them to get this comfort ?

A«fw> To this I anfwer, that God doth reward every

man according to his workes, not according to his wealth, yea, hee can comfort us without thefe,forhe is the God of all confolation, 2 Car. 1.3. andthac

hath

hath inclufive and exclufi vely all comfort in him and from him, none without him ^ If we thinke to have it from honour, wealth, or friends, wee deceive our (lives, for-they are vaine 3 andprofit not, 1 Sam. 12. a 5. Turneyeenct afide, for then fhould'yougot after vaint tfangs^whuh cannot profit y*u, nor deliver you, for they arevaine, Allthefe things without God will profit you nothing.

But will not wealth and friends profit us ? obie&.

No,notataI : , they are vanity, they are empty in A+f** thcmfelves, they cannot doe it, they areinthem-felves but vanity; having the Creature you have but the huske without the graine, the fhell without the kernell, the creature is but eiftpty of it felfe, except God put into it afitneffctocomfoityouj all is vanity«and nothing worth, and this vanity is nothing but cmptineflc. And this ferves to correct the thoughts of m.*n, who thinke, that if they had fuch aneftare, and all theirdebts paid • Ifthey bad fuch and fuch friends, that then all would be well with them, and who is it that thinkes not thus > But let thofe that enrerteinc fnch thoughts,con(ider the vanity of the creature. All our Sinnesproceedefrom the over valuing of the creature, for finne is nothing but an averfion of the foule from the immutable God to the creature. Labour then to conceive of the creature aright, that it is vaine; this will keepe you aright, and hinder you from going from God, and cleaving to the creature.

To prefle this fu ther,confiderthefefoure things:

Firft, if you goe another way to worke, all you fee and (eeke comtort in the creature fhall be labour

G g loft,

loft, for it is not in the power of the Creatureto yeeld you any comtort^ If you bufie your felvcs with feeking of comtort from it^you will walkc in a vaine fhadow, P/a/. 39.6. Surely every ">a*tvaikethw4vawe Jhadow purely they are difquietedin vaine. Hee heapeth *b riches ^dknowetb not who [hallgather tbem If we looke for com fort from riches, wee looke it but froma fhar dow, all our labour is in vaine.

There is a fhadow of the Almighty wherein fome men walke, where they fhall be fore to finde this comfort, others there are that walkc in the fhadow of the creatures,in the vanity of their minds,feeking comfort from it: Thofe who thus walke,fhall be deceived. A fhadow,ttiough it feeme to be fomcthing, yet it is nothing, it may feeme to have the lineaments of a man, or fome other creature, yet it is nothing : So thefe outward things may (feme to have fomething in them, but yet indeede they have no-thing,thofe that feeke for comfort m them,commit twoevills,/m7fiu2.i4. ThtyforfakeGjdthefountatneof living water , awddigge unto thtmjclvespits that will bold no water 5 God having all comforts in him, comforts never failing,bccatife there is a Spring of comfort in him, yet wee for fake him, ar.ddigge pits, which ifthcy have any water, it is but borrowed, and not continuing^ and that water which they have is none ofthebeft, itis muddie, and will notalwaies continue: Wherefore pitch your affections upon the true fubftantiall good, not on vanities, Ifweefeea man come to an Orchard full of goodly fruit, and he fhould onely catch at the fhadow of them, netling his hands i and fpending his labour in vaine, wee

would

would account him either a foole,or a mad man- yet weeinthecleareSun-fhineofthe Gofpell (fuchis our madneffc) catch and feefce after fhadowes, with trouble of minde, and forrow of heart, neglecting the fubftance.

Secondly 5 con(ider,that you feeke your happinefle the wrong way,that is,you feek it in worldly things, they are not able tohelpe you, becaufe they reach not to the inward man, the bodie is but the fheath and cafe, our happinefle lies not in it; So in the creatures, their happinefle confifl s not inthemfelves, but in fomething elfe, It lies in obferving the rule which God hath appointed for them. The fire obferving the rule which God hath given it, is fure • So of water, and fo of all creatures animate and inanimate, the happinefle confifteth in obferving the rules which God hath prefcribed to them.The Law ofGodisarulethatwcemuftwalke by, following it as a rule wee are happy, that doing well, and obferving the Commandemcnts makes us happy; ffe that keepetb the Commandements y jb alt live in them , Hee thatdeparteth from them is dead. Every motion of the fifli out of the water is towards death, but every motion of it in the water is to life: So let mans motions be towards God, and then they are motions to life; but let him move after outward things, and re is a motion towards death and mifery, and therefore if you feeke this comfort from outward things, you goe the wrong way to get it.

Thirdly, confider that you make a wrong choicc 3 you feeke not that which will doe it; if you feeke for this comfort in God, all is in one place $ but if

Gg i you

you fceke for it in the creatures, you muft have a multitude of them to comfort you . If that they could comfort you, you muft have health, wealth, honour, friends, and many other things,but there is one thing only will doe it, ifyougoe the right way to get it, you (hall finde it onely in God • ^Manha, fheewas troubled about many things, when as one thing onely was neceflary. If you looke for comfort in earthly things, you muft have a rhoufand things to helpe to it, But goditneffc whtch hath the pro-nsifes of this life^ and of thr life to come^ doth yeeld this comfort of it felfe, if you feeke it in it.

It is a great advantage for us to have all the comforts in one thing: Godlinefle onely hath all thefe comforts,therefore feeke them in it.

Fourthly, confider, that that comfort and happi-nefle which you have from the creature, is but a dependant felicity,and it is fo much the worfe,becau(e it depends on the creature,which is mutable and un-certainc- how much better is it todepend on God y in whom is no fhaddow of variety or change. Every creature is weaker,by how much it hath dependance on another, and fo are you weaker, by how much the more you depend on outward things- If you depend on friends, they may change their affe'di-ons, and become your enemies, or death may take tbem away,and then your happinefle is gone: Ifyou depend on riches, Pro.2 3.5. Wtlt thonfet thine eyes oh that which is not? for richesceruinelymakethemfelves wingsy&ndflie away as an Eagle towards heaven^ and then your happinefle is gonerbut ifyou feek for,and place your happinefie in God, in whom is no change or

alteration.

alteration, then it is perpetuall. A dependancie on things that are mutable,willyeeld nocomfort, be-caufe God will have all to depend on himfelfe. Therefore, the 1 Cor. 1.30. chrijl of God is made unto utwifedome andrighteoufnefJe y and'Jtntt'ifiration, andre-demotion, that noflefh might reioyce in it [clfe> but that be thatglorieth mightglory in the Lord r for this end, God hath conveighedChrift unto us,that he might make us beleeve that wee fare not the better for any Creature, and that fowee might rejoice onely in the Lord 5 Therefore hec that made Chrift redemption from all evill, that hee might furnifh us with all good, Chrift hath redeemed us from hell and mife-ry, and from want of good things, feeke not then a dependance on the Creature, thinke not that it will better you, and this will make you to depend on Chrift; Therefore for thefe regards, correct your opinion of worldly and outward things, and judge of them with righteous judgement,depend onely on God, if you will have him to be your portion as hee was the Levites, refufe him not as the Israelites did, depend upon him in good carncft ^ A litrle,you fay, with Gods blefling will doe much 5 Labour not therefore, neither toile you to leave great portions to your children, the common pretence that men have for their covetoufneflc, for though you leave them never fo much if Gods blefling be not on it, it is nothing, it can yeeld them no comfort, yea, many times it is an occafion of their hurt. If then Gods blefling be all in all, if that onely can admi-nifter comfort 3 and make us happy, I would askey ou this queftion: What if you did leave your chil-

Gg l dren

ago How to mortific Ccrmoufhcffel

drcnonely Gods blefling, would it not be fufficient though you left them little or nothing elfe, you thinke not fo, and yet whatfoevcr you can leave them without Gods blefling,is nothing worth;Preachers labour much in this, to draw you from worldly things, and all to little purpofe; it muft be Gods teaching, that perfwades within whichmufteffed it • you muft therefore take paines with your hearts, thegeneralitie of thedifeafefhewes that it is hard to be cured, labour therefore to finde out the deceits which hinder your pra&ice of thefe things, which are thefe.

^ . One deceit that deceives them, is, that they are

ready to fay, that thole things are the bleflings of

gmefl. God. Whyfnouldweenotrcjoyceinthem: foaf-fli&tons, they are crofles, and therefore grieve for them* If thefe then did not abide to ourbleflednefTe, why count wee them bleflings, and account poverty as a erode.

crfnftvl To this I anfwer, that if you take them as biet

fings, you may rejoice in them as the inftruments by which God doth you good; bleflings are relative words, they have reference unto God, ifyouconfi-der them without reference to him, they ceafe to be bleflings; therefore if you confider them meerely as bleflings, you may rejoice in them. Now yeereceive them as bleflings. x Firft, if you depend upon God for the difpofing;

continuing, and want ofthem,ifyou thinke you flial enjoy them no longer than God will 5 If you thinke thus with your felves, wee have wives, children, friends, and riches, 'tis true, we have them, but yet

they

Bow to rnortific CoVetoufnep. i^x

they fliall not continue with us an houre or minute longer than God will: If you thinke fo in good ear-neft,thenye rejoice in them as blefsings. A man that is releeved when he is i danger, lookes more to the wrll,than to the hand of him that helpes him y Wee looke more to the good will of our friends, than to their gifts: So we fhould looke more unto Gods will aad p eafure, than to the benefits he beftowesupon us; The confideration of thefe things as blefsing^, muftraife up your thoughts to heavenly things, to cbnfider, that whatfoe\er is done on earth, is firft afted in Heaven: T he Sunne is firft eclipfed there, and then here: So that your eftates are firft eclipfed there, before that they are here ; looke therefore on God, and on thefe, as meerely depending on Gods will,and then you enjoy them onely as blefsings.

Secondly, you looke on them as blefsings, if you looke upon them, foas toknowthatyoumayhave them in abundance without any comfort; Jnftru-taents have nothing of themfelves, whatfoever they have is put into them.

A man may have, friends, and all other outward things, hismountainepiay feemetobeftrong, yet Without Gods blefsing on them, hee may want comfort in them- When as you thinke this that you may have thofe things without comfort, it is a figne that your eye is on God, that you looke on them onely as the Vehiculars, or conduct

fipes to convey comfort. The aire yeelds fight as an nftrument, though it have no light of it's owne, the water may heate, but not of it felfe, but

ifamandrinke a potion in Becre, the Beer* of it ftlfc doib not Wv.rke, but the potion worketh by thfc Beere: So it is wi h all outward bleffings, they of themfe!vcs can yceld you no comfort at all, butif thev would ye cldyou any, it is by realv>n of that cj mf.< t which God puts into them.

I hirdly, you doe then enjoy them as bleffings, i u thinke you may have comfort without them • 1 L? i bbing and flowing of i upward things,doth not ailment your comfort, or d;rnitiiiliit. Hhofethat have not ary outward b'eflings, may have more gladnelle and comforts in their hearts, than thofe whofecorneand wine are increafed.p/i/ 4.7 Thofe who have but afmall Cottage, and a bed in it, are many times more happy, more healthy, andfleepe more quietly than thefe rich men,whofe wealth will not fuffc-r them to fleepe,£<r:/</ 5.11 .Many there are that (eeme to want all outward bleffings and comforts, yet arc full of inward comforts and delights. Many there are^who like iWand the Apoftles,fretn to have nothing, and yet poflefle all things. As it is all one with God, tohelpewith feworwithmany, fo hce Can comfort with few friends and external! buffings, as well as with many ^ yea, he can make a little wh ich the righteous have, more comfortable than a!! ihe revenewes of theungodly, be they never fogTtat.

1 hat wh !ch hath beene (aid ofbleffings, the like alfo may be faid ofcrofles, you may grieve for tbera if you take them as croflfes, but withal 1 take heede that yee account not thofe thi gs crofles, which indcede are no croffes : want was no croffe to

Paul,

|W, nor yet imprifonment, for in the one he abounded, in the other hee fung; it is advantage unto us fbmetimes to have outward blefsings taken from us. It is advantage for us to have blood taken away in a pleurefie^ Itisgoodfometimes to lop trees, thatfo they may bring forth more fruit; fo it is good for us many times to have erodes for to humble us. and to bring us neerc unto God,yet wee may forrow for the loffe of thofe things,and take it as a crofle. I f you can fay this from your hearts, that yee are not affii&ed, becaufe yee are made poore, becaufe your wealth is taken from you, but becaufe it is Godspleafureto take it away from you, either for the abufe of it, or clfe to punifh you for fome other finne. So that if you be caft into fome ficknefle, you may not grieve foritasacroflemeerly, as it isajickrjeffe, but as you conceive the hand of God in it, laying it on you as a punifhment for your Sinm.

The fecond Let, and Deceit is, theprefentfenfe * and feeling which wee have of the comfort that Vccciu comes from aboundance of outward things, therefore whatfoever is faid to the contrary 3 is but (peculations and fantafies : men are guided by fenfe which cannot be deceived • wee finde and feele comfort in thofe things by experience, we fee a Realty in thele things, and therefore whatfoever you fay to the contrary^ but in vaine, and to no purpofe.

To this I anfwer, that you muft not judge olAnfo* things according to Senfe, for Sen(e was never made a Judge of God to judge of thefe things, but judge of themaccordingto faith and rectified reafon, which jpdgeth of all things that ate to come, that are paft,

H h and

and prefent altogether,and fo can bcft judge of thefe things as they are.

Now,for to help your judgement in thefe things."

Firft 3 confider what the Scripture doth fay of them, what it doth fay ofpleafures,friends,and riches,the Scripture prefents things as they are 3 and that tels you that they are but vanity ofvanities,all is but vanity.

Secondly ,con fider the judgements of others concerning them who have been on the ftage of affli&i-ons 3 and have abounded in good i works whileft they lived, but are now gone.

Thirdly, confider what you will judge of them at the day of death, then men are awaked, and fee thefe things as they are indeede, and then they bemoan themfelveSjthatithey have fpentfo much time in feeking after thofe things that wil not profit them and fpent fo little time in looking after falvation.

Judge not of them as you finde them for the pre-fent,but likewife as you fhall find them for the time to come, judge of altogether.

Now,forS^/£, you mnft underftand, it is double.

Firft, there is zfenfe and feeling of the comfort of the Creature,as a man that is benummed with cold, is refrefhed with firc 3 ora man that is faint and feeble inheart 3 is refrefhed with Wine.

Secondly, there is a fuper-eminent comfortjpro-ceeding from an apprehenfion of Gods favour towards us,in giving thefe blefsings to us.

There may be an inward diftemper, which may make our joies to be hollow and counterfeit. There maybe fadnefle of heart, when there is outward joy, hecaufe there is an inward and Super-eminent Senfe %

which

which affe&s the heart another way, and therefore Eeclef.i .2. It is called made loy ,becaufe we minde it not. It is the loy oiioyes, and life of comfort, that is from within, that proceeds from the inward man; As the foule is ftrong in health, fo itfindesmore comfort both in externall and Super-eminent comfort. Graces are to the foule, as health is to the body , the more and the greater they are,the more com-for tihey minifter.

But yee may fay,that the Creature can adminifter ot*8* its owne comfort, and of it felfe.

To this I anfwer, that there is anaptneffeand A*fw* \ fitnefle in the Creature to comfort us 5 but yet it can yeeld no comfort without God • wherefore keepe youraffedtionsinfquare, have fo much joy and delight in the Creature, as the Creature requires, and no more $ I f your affedions hold a right proportion with their obje&s, they are aright, therefore thus farre you may joy in the Creature, and no further. j

Firft,you may joy in it with a remifTe joy, yee may alfo forrow with a remifTe forrow, ye may joy in it as if ye joyed not,& forrow in it,as if you forrowed not.

Secondly, you may joy in them with a loofejoy, % and affe&ion, as they fitloofetoyou, fo you may fit loofetothem, I C^r.7,29.30,31. Brethren,thetime isjhort, it remaineth therefore, that thofe which have wives be as if they had none, that thofe that n>eepe,beas if they wept net, that thofe that reioyce,as if they reioyced not, and thofe that buy > as though they fojjejjfed not, and thofe that ufe this world,as not abufmg *7,that is. Let your affe&i-ons be Ioofe to thefe things. Take any of thefe outward things,you may caft your affe&ion on them in a

H h 2 Ioofe

a loofe manner^ goe no further than this, the fafhion of the world paflcth away, yee may be taken away from it, and it from you, therefore affeft it no other-wife than a tranfitory thing, and with a loofe and tranfeunt affe&ion, willing to depart from it,when-foever it (hall pleafe God to take it from you.

2 Thirdly, you may love thom with a dependant affe&ion, they are things of a dependant nature, they .have no bottome of their owne to ftand upon, theyonely depend on God, and fo you may love them as depending on him, eying the fountain©, and not the Cefterne from whence they flow, take not light from the aire, but looke to the Sunne from whence it comes.

3 The third Deceit is a falfe reafoning. Wee finde it Deceit* $therwi(c by experience ; We fee that a diligent hand maketh

rich ^nd bringeth comfort,wc fee that labour bring-eth learning,and for the labour which we take to gee it,in reeompence of it; it makes us happy. Aefw*. To this I anfwer,that this claime doth not alwaies

hold, God breakes it many times: Riches come not alwaies by labour, nor comfort by riches, the labour profiteth nothing, Pfalm. 12. 71. Except the Lord build the houtjfc, they labour in vaine that build it. Except the Lord keepe the Citie> the Watchman watcheth but in vaine. It is in vaine to rife up earely, to goe tc bed late, and to eacthe bread of carefulnefle, ycfhall not reape thefruit yee expedt, unlefle God be with yourlabour. IfChriftbeabfent, theDifciplesmay labour all night and catch nothing, but if he be pre, fent with them, then their labour profpereth, then they inclofe a multitude of fifties j So when wee labour

hour and take paines, andthinkcto beftronginour owne ftrength,without Gods helpe,we goe to worke with a wrong key, which will not open, but if Gods hand be in the bufinefTe,we doe it with great facility and eafe,which God hath appointed we fhould doe, You may fee this in Iofeph, God purpofcd to make him a great man^fee with what facility he was made thegovernourof££yi>f, nexttoPbaraok^ withouthis-ownefeeking, and oeyond his expectation : Soit was with Mordtcdi) fo with Dai;/^; God appointed to make them great,and therefore the became great, notwithftanding all oppofitions. On the contrary s let man goe on in his owne ftrength,and hee fhall labour without any profit at all: hence it is,that many times we fee a concurrency of all caufcs,fo that wee would thinke that the effeft muft needs follow, and yet it follows not,and if it doe foUow.yet we have no comfort in it.

Firft, becaufe God makes an infurablenefTe and difproportion betwixt the man and the blefling, as betweene//Mfo and his Apoftleftiip: A man may have tables well furnifhed, riches in abundance, a wife fit for him, and yet have no comfort in them, becaufe God puts a fecret difproportion betwixt him and them*

Secondly, though there be a concurrence of things, yet God may hinder the effed, fometimes for good, and fometimes for eVill, as Elifkas fervanjt was readic in the nicke, when the Shun&mitt came to begge her poffefsions and lands of the King, 2 Kings 8.5,6. He was then telling the King HowElifha had reftored her fonne to 1 ife: So Abraham when he was

Mb 3 to

Gcivit. 13.

Deceit.

238 llowtomortifie tovttoufmffi.

to offer up his fonne Jfaac^in the inftant God fent the Ramme to be tied in the bufh: So Saul when he had purpofed to kill Davidfiod called him away to fight with the PhiliftinS) and as God hinders theeffeft for good, fohee doth for evill.

Thirdly,God dothit fometimes,by denying fuc-ceffe unto the caufes. The battell is not alwaiesto the ftrong. When there are caufes,and the effeft fol-lowes not, it is becaufe God dothdifpofe of things at his pleafure, and can turne them a contrary way $ health and comfort, joy and delight follow not outward bleffings, except God put it into them. 4 The fourth deceit is this: Thefe things are cer-

taine and prefent,but other things are doubtfull and Obietl uncertaine, wee know not whether wee fhallhave

them or no. Anfw. To this I anfwer,it is not fo,future, fpirituall and

eternall things are not incertaine, but thefe things which we enjoy here are • thofe things wee here enjoy, and wee alfo our felves, are fubjed to changes and alterations. Wee are as men on the Sea,having ftormes as well as calmes: Wealth and all outward bleffings are but tranfitory things, but faith and fpirituall things are certaine,and endure for ever.Wee have an Almighty and unchangeable God, and im-mortalljincorruptible inheritance,which fadeth not away,referved for us in the higheft Heavens.In temporal! things j whoknoweth what fhall be tomorrow ? In them thou can ft not boaft of to morrow, but vs for fpirituall things,they are certaine, they have no ambiguity in them; But the maineanfwerthat I give, is, that here wee muftufe our faith. Con-

fider

tiowtomrtifie €oyeto*fneffi. 2$$

fider the grounds on which faith relies,and then the conclufion and confequences that arife from them; takeheede to them, and be not deceived; Ifyee beleeve God to be the rewarder of all thofe that truft in him, as you fay hee is, why reft you not on him, why are not yee contented with him for your portions, why thinke you not him fufficient? If the Creature be God, then follow it, but if God be God, then follow him and be fatisfied with him; Labour therefore for faith unfeigned, and walke according to it.

If then it be vaine and finfoll to feekehelpeand comfort from any creature, or from riches, and to thinke that they can make us live more comfortably; Hence then confider the fififitlwjfe oi it, and put it into the Catalogue of your other Siunes y that formerly you haue had fuch thoughts. Every one is guiltie ohhisfime, more or lefle: and this is zfinne not fmall,but of an high nature,it is Idolatry.

In the time ofignoranceyS^ta;; drew many merj to groffe Idolatry, to worfhip ftocks andftones, but now he drawes them to another Idolatry, lefle perceptible, and yetas dangerous in Gods fight as the other,who is a Spirit, and candifecrneand prie iuro it« Let us therefore examine our hearts, and confider how much we have tru lied the Creatures; Let us condemneourfclves,andre£Hfie our judgements toiudgeofthingsastheyare; Lexus not thinke our felves happy for them; Let us not thinke our felvcs blefledin them* but onely in Chrift, becaufeit is not in their power to make us ha->py. '

If wee have fo ioyed in thde, or loved them fo,

as

as to love God lefle, it is an adulterous love and joyi We have no better rule to judge of adulterous love, than this, when as our love t£ the Creature, doth kflen our love to God. Signes. Now, left wee be deceived in our love to the

Creature, I will give you thek Signes, to know whether your love be right to it or no. i Firft, if your afre&ion to the Creature caufe you

to withdraw your hearts from God, ftr. 17.5. Curfcd be the man which makethflefi) his arme^andwhofe heart de-par teth from the Lord. It is a figne wee make flefh our arme,when we withdraw our hearts from God, wee make the Creatures our ayme, when they withdraw us from God, 17**0,5. 5. Shee that ii awiddow indeed* trujietb in God> and continued in {applications night And dky,this is a signt that they truft inC3od,becaufe they pray unto him. Confider what your converfation is, whether it be in heaven or no, Phil.$. 20 Our converfation is in Heaven. The ngle&ing and not minding earthly things, in the former verfe, fheweth him not to be of an earthly converfation, the more our hearts are drawne from God,the more are they fet and fixed on earthly things.

2 SecondIy,confider what earthly choice you make, &*&*• when as rhefe things come in competition with

God, and Spirituall things, what bills of exchange doe you make, doe you make you friends of the unrighteous Mammon, not caring for the things of this world, when they come in competition with a good confeience, or doe you forfake God, andftickcto

3 them?

Signe. Thirdly,confider what your obedience is to God,

Whe-

whether his feare bee alwaies before your eyes, or whether Riches fet you on worke or no: what mans obedience is,fuch is his truft; if ye obey God,then ye truft in him,and if ye obey Riches then ye truft in them,andnot in God.

Fourthlyj confider what your affe&ions arc ^ nothing troubles an holy man,but//*;,the which makes 4 him feeke helpe at Gods hands, and not in thefe. Figure. On the contrary, nothing troubles a worldly man, but lofles and crofles, Stmt troubles him not at ail-by this judge of your love t© Riches, whether it bee right or no.

Thus much for the firft generall Dodlrine.

We come now to the fecond, which is this. D ~

ThAt Covetoufneffeis to be Mortified^ That Covet ouf-vtffe is unlawfull, all know it, the things therefore % that will be ufcfull in the handling of this point,wil be to fhew you what Covetoufne£e is, and why it is to be Mortified.

Now to fhew you what it is.

Covetoufnefle may bee defined to be a finnefull de-fire of get ting, or keeping money, or wealth inordinately.

Fifft,itisafinnefulldefire,becaufeitisalufhas Iuftingafter pleafure, is called VoluptuoufnefTe • It is alfo inordinate, the principle being ami(Te,and like wife the objeft. The principle is amifTe, when we over-value riches, fet a greater beauty on them then they have, and feeing them with a wrong eye, wee luft after them, byreafon that wee over-value them, and thus to over-value them, is to luft afteT them, and to thinkc that they can make us happie,is

I i Idola-

Idolatry. Thcobjcaofit is as bad as the principle, when as the end is either to raife us to a higher condition, or to fare dclicioufly every day, or elfe to fpendthemonfomeluft 5 aswclIastokeepethem.- ~

\ Secondly, it is of keeping or getting money 5 get-

ting it inordinately, feekingitbywrongmeanes,or of keeping it. Fir ft in not beftowing of it on our felvcs as wee ought, there is Tenacitie of this fort a-mongft men, Ecclef.%.1^. Tbereis a [ore ev ill under the Sunne. namely , Riches kept by the owners thereof to their hurt , when as it is comely for a man to eat anddrinke> and to enioy the good of alibis labours that hee hath taken under the Sunne^ all the dales of bis life which Codgiveth him, for tbisisbispertion^ndihustotejoicc in his labour, is the gift of God, Ecclef*> 18. ip.

Secondly,thou in not giving to others,art too ftrait handed,having goods, and feeing others to want.

3 The laft and chiefe thing in the definition is, in-

ordinateIy,that is,which is befides the rule. A thing is faidtobe inordinate, when as it is befides the fquare that a man doth, and in doing thus, wee doe amifle.

Now, this affe£k>n is faid to be inordinate in thefe foure refpe&s.

i Fir ft,when wee feeke it by meafure more than we

fhould.

i Secondly, when wee feeke it by mcanes that wee

{hould not.

3 Thirdly ,when we feeke it for wrong ends.

4 Fourthly ,when we feeke it in a wrong manner.

s For the firft,we offend in the meafure,when as we

feeke for more than God gives us • that which God

gives

How temorttfit Covetdft/iuje. s 4 j

gives every man, that is his portion here, Bcclef. 5.18. and he that defireth,and with-holdeth more than his portion,is he that offends in themeafure, Pro. 11. 14.

Buthow (hall I know Gods will, and what my oUeffi portion is?

Ianfwer,by theevent:Seeinwhateftateandcon- lAnfw. dition God hath fet youj See what eftate he hath given you, that is your portion, and with it you muft be content, God hath a Soveraignty our us, wee are but his fubje&s, and muft be contented with what he gives us,you are contented with that your fathers or your Prince gives you, therefore you muft receive that which God beftowes on jjou with all humility, and thankfulnefle • If we be loundly humbled, wee willconfeflfe our fclves worthy to be deftroyed, Eze. 3 6.31 .we will confefTe with lacob^Gen^i.i o.Tbat we are unworthy the leaft of Cods mercies, that the leaft portion is more than we deferve. The Prodigall being humbled, was content with the leaft place in his fathers houfe,to be as one of his houfhold fervants,and fo wee ought to be content with that portion which God hath given us,be it never fo fmall, becaufe it is more than we deferve, and if we defireaod feeke for more, this defire isfinfuH.

Secondly,as wee ought not to feeke weaIth,more 2 than is our due: So wee ought not to feeke it by unlawful! meanes, not by Vfury,Gaming,Oppreffion, Fraud,.Deceit, or any other unlawful! meanes. I adde this of Gaming,becaufe it isunlawfull,though it be little confidered, for it is no meanes that God hath appointed, or fanftified togetmonyby, be-canfe it is neither a gift nor abargainej I difpute not

now whether playing for trifles to put life into the game be la wful, but ot gaming with an intent to get and gaine money or wealth. This I fay is unlawfull meanes, and luch as have gotten mony by fuch meanes, are bound to make reftitution.

Thirdly, when th'end of our feeking after money is wrong, then our affc#ion is Sinnefull>as if we feeke it only for it felfe, that we may be rich, or to beftow it on our lufts, and make it our ends, and not for ne. ceffariesonely,and (b much as (hat (erve our turnes, when wee feeke thus, wee feekc it in excefle; Hee that defires money for a journey, defiresno more than will ferve to defraie his coftes, and expences in his journey • So if a man defires moneyforany o-ther end, hee defires fo much as will ferve for that purpofe,andnomore; So in other things: Hethat is fickc, defires fo much Phy ficke as will cure him, and no more. So we ought to defire as much as will ferve our necefli ties, and no more. But if wee defire it for our ambition,pleafure, or any other by-refpe& 3 this defire is Sinne/ulland inordinate, 4 Laftly ,it is inordinate, when we feeke in a wrong

manner, which confiftcs in thefe five particulars.

Firft,when we feeke it out of love unto it, and this manner of feeking is fpirituall adultery, lames 4.4. 7ee adulterers and adulterefjes , know ye not that the frttnd* fop of the world u enmitie with God, and whofoever is a friend to the world, is an enemy to God • If we be in love with it for its owne beauty, it is SiiwfullfX. is fpirituall adultery. % S econdly, when as wc feeke it to truft in it,when

as

aswethinkeweffaallbethefaferbyir, and make it our ftrong Tower, Yet hee that trufieth in riches fhall faffyPro.n.iZ. Andtherefore if wechavtfoodc andraf* went) we ought therewith to be content , 1 Ttm. 6* 8. and net to trufi in unccrtaine riches.

Thirdly, when as we be high-minded,and thinke 3 our felves to be the better men for it, when as they make us looke bigger than we did before, as com-monlythofe that be rich doe; Therfore 1 Tim 6.17. Paul bids Timothy charge thofe that are rtch in this world, that they be not high-minded. *

Fourchly,when as we feeke it to glory in it, as Da* vid, bee would number the people to glory and truft in them; this is finfull,/ir hee thatglorieth mnfi glory inthehord^andnot inthem, 1 CofJ. 31.

When as we feeke it with too much hafte and ea= gernefle, when allourdaies areforrowes, travaile and griefe, that our hearts take no reft in the night, Ecci 2.2$.Whenas wefeekit,notftayingGods iea^ fure, fuch a defire is inordinatc,importunate and fin-full, 1 Tim.6.9*i o. Thcje that willbe rich , that is,fuch as make too much hafte to be rich, fall into temptation, and a fnare, and into many foolifh and hurt]nil lufts, which draw men intoferdttion and defiruftion , and fierce them threughwith ntavyforrowes.

But now you will fay, that riches are the blefling of God,arid will demand of me whether we may not defire riches as they are bleflings.

Ianfwere, tharitistrue, that they are bleflings 3 and reward of the feare of God,Pro.22.4. By humili ♦ tyandfhefeareoftheLord, are riches and honour, Therefore it is faid of David, that hee died full of

Ii 3 riches..

riches. Abrahams fervants reckoned them as ble£ fings^». 24.3 5. the Lord hath blejfedmy Ma$er greatly, and bee is become great, and het hath given him flo ekes and beards, fdver and gold, men-fervants andmaid-fervants, CamcHs and Ajjes. lacob counts themasblef-fings,<7<w. 3 2 .10. And Chrift himfelfe faith, that it is more blefled to lend than to borrow, to give than to receive, may wee not thendefire them ? Toan-fwerthis, wee muft know, that there is a twofold willordefire; Firft, a remiflc will, which is rather an inclination than a will: Secondly, there is a per-emptory will, which is mature^ripe, and peremptory; with this later will we may not defire them,but with the former wee may, 1 Tim. 6. 8. // wee have food and raiment, let us be therewith content ; if any man hath a defire to be rich, yet having food and raiment^ Let him not fodefire more riches, but that heemaybe content with it.

Now, there is a double content^ The firft is, as whenamanisficke (to expreffe it byafimilitude) he mufl be content, yet hce may pray for health ,and ufe meanes to get it with a full and perfeft will, yet with a depending on Gods will. Sow.eebeingin want, may defire riches and wealth with a full will, fitting in the meane time quietly under Gods hand, and referring and fubmitting our will to.his will.

Secondly, there is a content, wherein havingfuf-ficient for food and raimentj wee fuffer not our wills to goe actually beyond the limits which God hath fetus • Therefore God hathprbmifed outward bleffing as a reward of his fervice, and propoundeth them as fomany arguments and motives to ftirre us

up

up to fcarc him, and wee may defire them as his bleffings, with fuch a defire as this: when as we fee bounds and limits to the fea of our defires, which are in themfelves turbulent, and to fubmit them wholly to Gods will. Cbrift being to die, had a will to live, yetnota full and refolute will, but a will fubordinate to Gods will, Fdtherjfthou mlt> let this cup faffi from mee^etnetmym^butthy willbcdone* This will was but an inclination,and not a will -So wee may will riches with a remiffe will and inclination, but not with a full perfect will,that is,we may not go about to get them with a full defire and refo-lution.

Buthowfarre may a man defire wealth, where obktt. muft heefet limits to his defires, where muft they be reftrained >

I anfwer, that hee may defire food and raiment, vfnfr. hee may defire that which is neceflary for nature, without which he cannot live and fubfift • As a man may defire a fhip to pafTe over the Sea from one Countrie to another, becaufe hee cannot paffe over without it ^ fo a man may defire food and raiment in the Sea of his life, becaufe without it wee cannot finifh that courfe which God hath prefcribed unto us. j

Now, there is a three-fold neceflity: Firftj there is a neceflity of expedience, asifa man hath a journey to goe, Tis true,hee may goe on foot, yet hee may defire anhorfetoride, becaufe it will be more expedient for him; foyou may defire with a remiffe defire, fo much as is expedient for your vocation and calling.

Secondly,

*4$ H(n * tf> momfie Cfoiioufntffcl

2 Secondly, there is a neceflity in rcfpe3 ofyour

condition and place, as men in higher ranke and calling neede more than men of an inferiour degree, to mainteine their place and dignity; fo they may de-fire to have more than they ,fo as they defire no more than will bee fufficient to maintaine them in that ranke and degree wherein they are placed.

Thirdly,there is a neceflityofrefrefhment,and 3 you may defire as much as isneedfullforyoume-ceflary refrefhmenr,as much as hofpitality requires, fo that you doe not goe beyond it. And in thefc three refpeds, you may defire God togiveycu as much as fhall be expedient for you, becaufe it is no more than nature requires. Nowbefides this defire of things neceflary,there is adefireoffuperfluity and excefle; this defire pro-ceedes not from nature, but from luft, becaufe that wee defire fuch wealth,and toraifeoureftatcs, that wemaybeftowit on our lufts. The end of this defire, is onely tofatisfieour lufts and pleafure, that like the rich gIutton,£»/r. 16. Wee might bee we//clad, and fare delkioujly every day. Many mens lives are nothing 6ut playing and eating, and eating and play, ing, and are led alwaies in this circle.

To defire wealth to this or any other fuperfluous end, is very finfull,and it muft needs be fo for thefe reafons.

Firft, becaufe mans life ftands not in abundance

Rtafa. ofexcefle. Therefore in Luke 12.15, 14,15. When

as a certaine man fpake to Chrifttofpeaketohis

brother to divide the inheritance with him, He faid

unto him, xMan^ho made me a Judge era divider over

you}

jw.and then bad the company beware of Covetouf ne(fe^ hecdkft that a mans life confiftefh mtinihe ahtmdam € of the things that bepojfejfetb -.• That is,thoughyou have never fo much wealth, yet yeihail not live the longer for it. Your life confifts not in it, no more doth your comforr,for they wil but pleafe the fight of your eyes, they will not make you more happy then you are; Seekemt thereforefuperflwtie^ for your life ctnfifisnet in abundance. Heeis but a {bole that thinkes that thefe things will make him happy,that thefe will make him rich,all that are not rich in God,arepoore, and if they thinke themfel ves happy and rich in thefe things,they arebutfooles.

Secondly,the dcfireof/?/p^/>/>isfinfull,becaufe Reaf* *1 it proceeds from an evill root,but this defire proceeds from an evill root and a bitter, that's, fromluft. It comes not from Gods Spirit,which bids every man to be contented with food and raiment •> noryet from nature, which feekes not fuperfluities; therefore proceed ding from luft,it muft needs be finfull.

Thirdly,what you may not pray for, that you may - j not defire nor feeke after; But we may not pray for fuperflttrtieS)Pr0.3o.$. Gtveme neitherfovenienorriches: feed me with food convenient for me,not with fuper-fluitics,&c. And in the Lords prayer we are taught hot to pray for fuperfluities, Give us this day our daily bred 1 that is, as much as is neceflary for us and no more,therefore we may not defire it. The feeking of more then is neceflary, doth hinder us ;as a fliooe'that is too bigge, is as unfit to travaile as well as one thac is too little. Fourthly it is dangerous, for itdothchoatethe

1 50 Homo moriijic Con)$uu]ntfft\

word, and drowne men in perdition; Therefore it is Agnrs prayer, Prov.jo.S.y. Givemeneither fovettynor Riches, feed me with food convenientforme j lefilbe full mod deny thee, and fay, Who is the Lord f Fulneffc and ex-cciil is ahvayes dangerous: Full cables doecauiefur-fos, foil cups make a ftrong braine giddy. The ft range!} Saiots have bcene (haken with profperity and ex-ceifc; as David^ E&ecbias, Salomon^ they iinnedby reafoii ofexcefie in outward things 5 it is dangerous to be rich. Therefore it is Davfds counfell, Pf*l.62. io. ]f riches incmfe, fet not your hearts upon them-: A rich mm cannot enter into the Kingdome of heaven y it is eafier for a Cammettto goe through the eye of a needle } tbe# for him to enter into heaven. For if a man be rich, itis a thoufand to one but that he trufterh in his riches,and k is impoffible that he who truftcth in his riches,fhall enter into heaven.

, Laftly, todefire fupcrfluitymuft needs be finfulf, becaufe that wee have an exprcfTe command to the contrai y; i Tim. S.lftvehavefoodandrayment, let us therewithbe content-,thisis the bounds which God hath fet us, we muft not goe beyond it.

If that it were lavvfull for any man to have and to defire abundance, then it were lawfull for Kings, yet God hath fetlisnits to them: Difltf.17.17. Hejhallxot multiply horfes, nor wives to himfelfe^ thathis heart turnt not away ^neitherfhall he greatly multiply to himfelfe fiver dndgold, that his heart be not lifted up above his brethren God hath fet usdowne limits and bounds, howfarre we fliall goe,therefore to paflebeyond them is finfull, But wepafle beyond them when we defire ftperflui-ties, therefore the defire of fuperfluky is finfull

Bit.

But may not a man ufe his calling to cncrcafe his q*^ # Wealth 1

Ianfwer, that the end of mens callings, are not to A»[x*. gather riches^ if men make this their end,it is a wrong end; but the end of our calling is to ferve God and men, the ground hereof is this: Every man is a member of the Common-wealth; every man hathfome gftxsor other, which may not lye idle 5 every man hath Tome Talents, and muft ufe them to his mafters advantage, and how can that be, except ye doe good to men: Every oneisafervanttoChrift, and muft doe Gods workej no man is free, every one is Chrifts fervant, and muft be diligent to ferve Chnft, andta doe good to men. Hee that hath an office, muft bee diligent and attend it ; every man muft attend his calling,and be diligentin it.

If riches come in by your callings, that is the wages, not the end of our callings; for that lookes onely to God, wemuftnotmakegainetheendofour callings : There are many that make gaine their godli-nefle,and theend of their callings; Some preach only for gaine, others ufe other callings onely for gaine^ but if any man will make gaine the end of bis calling, though hee may conceale and hide his end from men, yet lethimbeefure that hee ihall anfwer God the (earcherof the heart for it. On the other fide, if a man by diligence in his calling have riches following him, hee may takethem as a blefling of God beftow^ ed on him, and as a reward for his calling. Tbtdili-gent band tntketh rich. God will fo rcwardif, not that wee muft eye riches, and make them our end. God makes a maarich^and man makes lumfelferkh. God

Kk 2 makes

2 jz How to mortifit Conjtuujnefji.

makes us rich by being diligent in our callings, and ufing them to his glory and mans good > he doth ca(£ riches on us: man makes himfclfe rich when heihakes riches rheend of hiscilling,anddoth not expeft them as a reward that comes from God. I cxpreffe it by %*> cob ; Luob, he ferved Laban faithfully, and God blef-fed him, fo that he did grow rich, he went not out of his compaflc and fpherc, hetookethe wages that was given, and becaufe that Gods end was to make him rich, God enriched him by his wages, as a reward of hisftrvice. The more diligent a man is in hiscal-Iing,the more fineere and uprig.ht,the more dothGod bleffehim^andincreafehis riches: God makes men richjwhen hegives them riches without forrowesand troubles,when as they come in with enfe,and without expectation and difquiet. Man makes] himfelfe rich when as there is great trouble in getting, keeping,and enjoying them, when as hee ufeth his calling to get riches,orwhen as he ufeth unlawfiill meanes.The method God ufeth to enrich men is this; He firft bids them Seekethe kingdome of God, and the rightemfnefft thereof y And then Jl thefe things fhall be admimfired unt$-them as wages: Wee muft looke to our dutie, and let God alone to provide,and pay us our wages,

He that takes a fervan t,bids him onely looke to his

duty, and let him aloneto provide him meat, drinke,

and wages: we arefervants, God is our Matter, let us

. looketo our duty,and leave the wages to him.

^y* But whether may not a man take care to get wealth,.

is not a man to care for his cftace,to increafe ir, and to

fettle it ^

&4^S*r>. I anfwer, he may lawfully take care of it, obferving

the

the right Rules in doing it, which are thefe :

Firft,he muft not goe out of his compafTc,but walke Rfi j f ^ within his owne pale,hemuft not ftep out of his owne calling into other mens, and in his owne calling hee rauft not trouble himfelfe with fo much bufineffe, as that he cannot attend, or that may hinder him in his private fervice unto God: if he doe fill himfelfe with toe much bufineffe in his owne calling, or ftep into others callings, this is finfull and inordinate: If a man inhis owne calling fill himfelfe with fo muchbufi-nefle,thathe cannot attend the things of falvation, that he is fo much tired-with them, that he hath no fcif ure, or fpare time to fearch his owne heart, and to doe the particular duties neceflary to falvation, hee then failes in this, and finnes in his calling.

Secondly, hisendmuft not be amide, he mu(tnot&*&2« aymcat riches 5 A&rabamwas poore,and fo was Jacobs yet God made them rich and mighty, they were diligent in their callings, and God brought in wealth 5 God calls not a man to truft in himfelfe, to make riches his ayme and end, to feekeexcefle, fuperfluity, and abundance, to live delicioufly,to fatisfie our lufts and pleafures, our ayme muft be Gods g lory, and the publike good, and then God will caft riches upon us as our wages.

Thirdly, let it be a right care, and not an inordinate^*/* 3} care, there is an inordinate care which checks the Word, you may know whether your care be fuch an immoderate care or no by thefe three fignes :

Firft, if you be troubled in the bufineffe you goe a-bout,confifting either in defire,feare, or griefe, when as we either defire fuch a blcffing exceedingly,or feare

Kkj that

2~J 4 Ho& to mortific Co<vttou[neJJe.

that we fhall not have if, or grieve much for the loflc of it.

Stye 2, Secondly,when we feare we (hall not bring our en-terprileto paflc,or attaine to that which we defire. Thirdly, when we are troubled at it if it be not ac -

%»#j. complifhed, and grieve when we forefee any thing that may prevent it^ care being aright, fets head and hand on worke $ but when the afie&ions are juft and right, there is no tumult or turbulency in them.

0 ^ When is a man covetous?

^jSfrflr. I anfwcr,that then a man is a covetQus man, when as he hath defires arifing in him, which arc contrary to the former rules, and he refifts them nor, or el/e refifts them foweakely and feebly, that hee gets no ground of them; he ices no reafon why he fhould re* fift them,and therefore gives way unto them. A man is not a covetous man, nor an ambitious man which hath covetous and ambitious thoughts > for thdfe the holieft.mcn have; but he that hath fuch thoughts,and ftrives not at all againf i them, or elfc ftrives but weakly, he is a covetous and ambitious man. A godly man may have thefe thoughts and defires, but hee ftrives ftrongly againftthem, gets ground of them, and gives them a deaths wound; but the covetous man he yeelds unto them j the godly man he gets the vidoiy overthem.

Now this covetoufnefle is evillinit felfe • for firftofall, it is Idolatry and fpirituall Adultery, and then it is an cvill and bitter root, having many ftalkes on it 5 he that doth doe any thing to hold cor-refpondency with it^ heethat doth belong Hnto it, to .him it is the root of all evill,/*fc 16. It keepes men

from

fromfalvation, it choaks the good feeds fowen m m?ns hearts. Secondly, it mull bee mortified, for the vanity of theobje&is not worth the feeking^ther-foreinZf/^16. 9. it is fet downe in a comparifon with the true treafarc, and expreffcd in thefefoure circumftances :

Firft, it is called the Mammonofunrighteoufnejfe and Circnm.xl wicked riches ; becaufeit makes men wicked, oppofed to fpirituall blcflmgs which are the beft. **.

Secondly, kisleaft, becaufeit doth leaft good, ^ trcnm% it preferves us not fromevill, it doth the Soule no good.

Thirdly, it is but falfeTreafure,it hath but the fha- Circum,f dow of the true 5 it fliincs as if it were true,but yet it is but falfe and counterfeit.

Laftly,it is not our owne, it is another mans 5 riches are thegoods of others, no tour owne ^Luk. 16, 12. Cmnm^.-and 10.41,42.

There are fiiure attributes given to riches : Firft, f they are many things, and require much labour 5 Martha was troubled about many things.

Senondly, they are unneceflary 5 One thing isnecef- $ fary. Thirdly,7% will be taken from u*. Fourthly, they 3 are not the beft, and therefore our defire after them 4 Ihould be mortified.

From henceebee yee exhorted to mortifie this Vfil earthly member Co vetoufnefle, which is Idolatry ;a finne unto which all men are fubjed:: Young men though they want experience of riches, are notwith-ftanding fubjeca to this vice 5 but old men aremoft fubje&untoit, though they have leaft caufe and rea-fon font. Profefiburs of Religion are fubjeft to it ^

many

2$ 6 Hw to morttfie Co<vetoufne/p.

many times irgrowcs up with the Corne, and chokes it, therefore ufc effeftuall meanes to root it out of your hearts.

ifltoana i. Fir/t of all, pray to God not to cnclin c your hearts to Covetoufnefle s itisimpofltblcforman, butcafie for God to doe it.

t M a 2 Secondly, be humbled for Sinne; we are fo cove-

* e * tous anddefirous for money, becaufe wee werenever humbled forfinnefo much as we fhonld be, and this is the reafbn why many would rather Iztcbrifi goe then their wealth and riches.

LManes 3^ Thirdly, ufe them to better purpofethan heretofore ye have done, make friends with them, and find fome better things to fetyour hearts upon.Exceptyou have a better Treafure, you will not vilifieand depart with thefe: Labour therefore for true Godlineflc with an* tevt, which is gnat gtints, 1 Tim.6.6. which healcs this malady,and takes away the fallc pretences of gach©-iing,having,and affetfing great riches.

FI^CIS,

0%

Mans Spirituall death in Sinne;

Wherein # both learnedly and profitably bandiedthefe fonrt r The Spirituall Death in Sinne. ~ rf . STheDo&rineof Humiliation. £^'*"<Mcrcy to be found in Chrift.

£ Continuance in finne, dangerous.

Being the fttbftanceof feverallSermonsupoft

Ephes. 2.1,2,3. And you hath be quickned,who were dead in tre/pajfes and fins,&c\

Wbereunto is annexed a profitable Sermon at Lincolnes Inne, On Gin. XXII. 50V.

Delivered by that late faithful Preacher, and worthy Inftrttment of Gods glory, lOHNTRESTQN,

Br.inDivinity,Chap!airie inordinary to bis Maiefty,Maftet of imanuel Collcdge in fanbridge, and fometimes Preacher - of Lincofos-lme

JB^<——« ■ i .i ■ i , ' ' " I

Rom. 7.9. _

Tor Iwm alive without the Law once, but when the Comman* dement came, Jinne revived, and I dyed.

SSKfiaariRS3gMJ13 »Mi #^ jtf r war ♦w#w i

LONDONi

Printed by /. Beat*, for Andrew Creole 3 at the Blackc Biiri?

\n?Mh Charcl^ard, \*$%,

The Summe of the chicfe Points

contained in this Trearife.

DOCTRINE I.

Hat all men by nature art deadintre-Jpajfes andjinnes. pages

The Do6frine proved Firjl^by reafon.

Secondly by Scripture. ibid.

Five things to bee observed for the \ under Handing of the Doffrine. 2. What this death is. p. 3

Two things alike in the naturaM andJpiritualt death.

1 Privationof life.

2 Something left: ofthebodie, acarkafe 5 of the foule^a corrupted qttalitie. p. 4

Deadworkcs wbyfo sailed. The feat ofthis death. II. The kindes of this death: three kindes. p. 5

1: The death of guilt.

2. The death of grace.

3. The death of joy. ,

mrv terribletbeUking way of Gods preface ts. ?.$

The Contents.

III. Thefignes of this death arefour e,

1 Privation ofReafon.

A difference betweene carnall andJpirituall knowledge, p. 8

2 Privation offenfe* p. 9

3 Want of motion.

4 Want of beauty and vigour.

How wicked men may have mora&vertues. p. 10 IF. The degrees of this death. p. 1 1

OBJECT. if all dead) then preaching in vaim. p. u

A NSW. 1. There is the life of Reafon in him, whereby 4 vtan may ,

1. See himfelfe dead.

2. Bring himfelfe to the fneanes of life. p« 1,3

A NSW. a. 7#£ Word may tut life into him.

ANSW.J. '^ difference betweene thefpiritualland corf or all death 5

rto againftthe wiU y that voluntary\ The Vfes of the pint.

1. Nottodeferre repentance.

How the Dive// deceives men inperfwading them to put off their repentance. p. 14

Savingrepentance what it is. An example ^Francis Spira. p. 1 6

2. Howtoefieemecivil/men.

1. Notto over-va/uethem, P* J 7

2. Not make them our companions.

3. 7V )ftw 0/ fo thmkefulneffefor btifig quickened.

p. 18

Thfc Contents:

4. Hm toefteemethe meanes of Grace.

5. To examineour felves whether wee have this life in

us or no. p. 20

Howthe Divell deceives civil!men. p. 21

Tto )%0tf 0/ quiikening:

1, Afenfible confederation of our eft ate hy Nature.

p. **

2. An univerfall change.

An application to examine our felves before wee m

ceive the Sacrament. p. 2 3 Two kindes of Spiritually dead men: Firjt, Starke dead. Signes thereof:

I. Peftive. p, 24 i. Acarcleffenegleti ofgoodnejfe*

2 • A lying fill m any Ittfi. p. 2 %

A Uvinglufl what it is.

3. An Antipathy to Godandgoodnejfe* p. 2 5 //. Privative.

1. Privdtionofjpeech* p. 27

2. Privation of heat. p« 28 ^ difference betweenethetoldneffe of a godly man

and a wicked.

3. Stijfenejfc.

4. Privation of fenfe.

j. Nojywpatbizingw the miferies of others, p. 30

2>0 things majunove us to confidertbe miferies

oftbeCburw. p. 31

1 The greatnejfe ef the judgement on them. p.32

2 Our ability to belpe them* For the Church wemufi

1, Pray for iu

The Contents^

f Fervent. Aspiritualh

Our prayers muftbee< of faith

I With constancy: I Ofrighteoufnejfe. tfVith humility, p. 33

2. Be more zealous, p. 34

3. Stirre up others.

4. Terforme duties indite time. V»35

5. Performeduties with continuance. ?• 3& 1heDivelscunning to deferre men fom doing

good duties. P« 37

Secondly > Seemingly living men: Signes thereof are,

1. They doe not grow. p. 40

2. Trey are moved by an outward principle.

3* Theyfeeme living but w fome flac^ dndcompanies, p. 41; 4. They jpeakefiom tbeteeth, not from the heart.

p. 42 Junius converted by a Country mans hearty peaking.

ibid. Tm meanes to get life :

1 To labour to fee thu death.

2 To goe to Cbrtfifor lift. p 43

. ...■-. ■■ I. ■» 1

DOCTRINEII.

THai whofoever would bee tranjlated from death to life, muffrji apprehend himfelfi to tec a child of mAthi p. 44

J ~ : Three

The Contents;

Three thing, keep tufrom Chrift:

1. Fnbeleefe. ► P*45

2. Neglect of him. p. 46

3. Vnwillingneffe to part with other things for him.

Three things to bee fet againlithefe y to bring us to Chriji :

1. J?aithtobeleeveheisGod.

2. A fleight Humiliation to bring m in love with Ckrifi.

3. Sound Humiliations bee willing to part with all forChnfl.

The neceftty of a deepe humiliation. Without a found humiliation,

1. We will mt come to Chrift. p 47

2* We wiU not flay with him.

Humiliation compared to the fouregrounds Matth. 13. 3. WeewiH not doe or fuffer any thing for html

p. 48 Foure reafons confirming the Doftrine. p. 49

The Doctrine of Humiltationmuffi goe before Sancttfi-cation. p* 50

USE. Not to content our felues with Morality and Civility 5 for except we have more than nature in hs 7 wee cannot befaved. ibicL, QUEST. I-Wherein true Humiliation confifts f

ANSW. Inthree things: /

^1 h$

The Contents}

1. In feeing our lives abound'with attuallfimes*

2. in confidering there is nothing good in us.

3. In fmiting oar hearts with an apprehcnfon of Gods curfe.

QJJEST. II. Whatkinde offorrow ts required to true Humiliation?

ANSW. A forrow convincing the judgement, and moving the affeffiaw.

QJUEST. III. Hm Jhall wee kmw whether this fir row be true or m ?

P'54 ANSW.

True Humiliation differs from otherforrow:

1. In thrift.

2. in the continuance.

3. By thefgnes of brokcmtffe of heart. Contrition of hearty p« 5 J

1. Heales our fmnes.

2. CauftthfovetoChrifi.

Signes of our love to Chrijl, are, p. 5 6

i. obedience.

2. Affettion towards him.

3. Thehighfrizingof SprituaR things. p. 57

4. Contentedneffe with the meanejl condition.

5. Feare of offending God. p. J? Tenderneffe of Confcience wherein it conftBs.

6. The finding of fweetneffe in the Word of God.

7. Meekneffeofftirit.

Hnmi-

TheContents?

Humiliation changeth our nature. p*6o

QUEST. IV. Whether this Humiliation be in all men *

ANSW. Jtmnft be in alitor elfe they rvi/lfaH away. p.6i

J he difference of humiliation inonewell educated and a gro/fefmen

QUEST. V. What is the leaji degree of Humiliation ? p. 6%

ANSW. To count fmne tk greatett cvill, Chrifi the greatefl good. A mans converfon confifts in

1. Being foundly humbled.

2. Stedffly laying hold of Chrifi. j. Newhejfe of life.

QUEST. VI. How fkallwe come to be thus humbled?

ANSW. The Law the onely meanes to Humiliation. p. 53

Thejpirit ofbondage what\ and why required to humiliation, p. 6 a* How Afflictions and the Law concurreto humiliation. Five meanes to humiliation. p* 6% i. Toconfideroureftatet.

2. Tofujfer forrow to abide on us* p. 66

3. To fee finneinits effects. P'^7

4. To make thefe evils prefent by faith. Two things ought to beprefent before us .•

1. All fimespafi.

&• Things future* p* 68

The Contents^

y # 7o take held of jhifts. p.^g

Eight Shifts whereby men thinke to keepe ojfjudgements.

1. Civility.

2. For mallperformance ofholyduties p. 69

3. Badneffe of Nature.

Two Cautions thereto.

4. Cods mercy.

5. Tbemakingconfeierkeof many things, p. 70

6. The delay of the execution of judgement.

7. Afalfe opinion of our efiates. p. yi Three Cautions thereto.

8. -<*# opinionthat fomejhould bee holy, and not

at.

ttSE. Toperftvade us to humble our [elves.

DOCTRINE III.

WHofoever will come to Chrift, may come and jinde mercy. P-75

Explication of the Doffrine. The grounds of the Doiirine are thefe two: p. 74

1. Otherwife no ground of faith.

2 . Faith is about things that are.

USE-To exhort every one that is humbled^ and fees what need hee hath of Chrifi, to come to him to bee quickened.

p.75

Every one would take Chriji as a Saviour, but not as a

Lord. p. 76

Ckriflgives whmbemickenetb 7 a threefold life. p. 77

DOCTRINE

The Contents;

DOCTRINE IV.

WHofoeverwalkethin any cottrfe offi% is a dead man^ andthe child of wrath* p. 8 ©

Jhe Doctrine proved by Serif tun* ,By Keafon. p. %i

REASON I. He that walketh in fwne, is overcome ofjtwe*

REAS. II. In him ftnne hath the chiefcfi command\ and God no place. p. 8z

. OBJECT.

An Hypocrite keepts.hisfminland fuffersit not tobreah out, and therefore it is notpredominant '.

A NSW. , it is nomatterfor that^ for Chd jndgeth According to the inward heart. >

REAS. In.

He Uan Hypocrite. p. 83

God hath reject to fmall things with Jincerity, more than many great things with bypocrifie*

REAS. IV.

Heeis ready to runne into other fmms upon occafon*

p. 84 QJJEST. What this walking is. p. 8 5

* ANSW,

The Contents;

ANSW. Right miking is knowne,

1. Bythecboyceoftheway.

2. By the progrejfe therein.

3 By the comfAmm and guides, p. %(,

4. Bytbeprovifiottwewake.

USE /. For tryaU^ to fee whether we walkein the right way or no. p. 87

Two Rules to try whether we walie aright.

1. To fee whether H he aknownefmne.

2. Tofee if thyfwne be continued in. p. 88

QUEST. L

Whenisfinneahmnefinne f p. 89

ANSW. Svery mans conscience will tell him whatisaknowne fame.

OBJECT. A godly man may have afcrufleofcwfcicnce* p.po

ANSW. Three maine differences betweenethe occafion of agui/ty

confcience^ andthefcrup/es of the godly. J. In the continuing it ; the wicked after knowledge lye

tnfinne^ but the godly for fake k. II. In the fubjecl matter 5 hard doubts be in the godly^ againjl wb/chthey gather foundesiretfons ; andeafte matter to the wicked will corrupt their cmfciences.

p.pi

The Cofttent£

IIL in the reft of their anions ; a good Confidence may be troubled about one things andyet the reft oft he atttons goody but an cmU Confidence grmes worfie andmrfe in other things. \

QUEST, II.

A Car mil'man doth manygoodthings^ and dlowesmt himftlfein any finne y and what doth a godly man doe more? p-ps

ANSW.

A godly man and a wicked may be fiaidbothto agree and differ:

i. They agree in the way, and differ in the end T oftheir journey.

2. They agree and differ in the difiaff roving of evill.

Difiapfroving of evill mo-fold: arifing

•from a\ Prtnc ^ ™ ^fttre y Confidence. J c True Principle ofi regeneration. Threejignes to diftingttijh betweene a naturall dtjlikc ofe~ viHy and a regenerate.

1. AdelightfiulUbftainmgfromfiirme.

2. Achmgeandrifitigtfthefoart both agairtft old fimnesy and the doers of them. P • 9 4-

3. Achangeofthewfokmafr.

QUEST. III.

Godly men often relapfe as well as the wicked j therefore %>w fhafl I diftinguifh betweene thefe ? ANSW. Threejignts of diftinclion betrveene a godly mans relap*

a z fiing

■:■'■■-<

The Contents.

firtgandtying infinne. p . 9 $

1. He bxtb no purpose tofinne.

2. Hefiwourethnotbisfinne. p. 96

3. Ht'falls not into the fame finne^ i. So often as before.

2. After the fame manner., p Q n

QUEST.IV. Who is it that finneth not r

ANSW. Alhnenfinne y but there is a double differencebetweent thefinnes of the godly and the wicked. ■

1. In the wickedfomefinne is ever predominant,

2 . The wicked commit fin as a proper worke. p. 9 8

QUEST. V. Haw [hallwe diftingmfc betweene thepurpofes oftbegodly anclthe wicked?

ANSW/ Thepurpofesofthe wicked areweake andfruitleffe^ but -of the godly Jlrong andejfefiluall. P-99

USE 2. To comfort allthofe that doe not continue infmne. Toure comforts in aperfett heart; 1. Cdntentedrnffeto for fake lufl. 2.. Ability to prayer.

3. Ability to beareaffiiStims.

4. SonndpetoeandUfiing.

Thf

The Summe and Contents of

theSERMON.

OBSERV.

Hatfpeciallpajfagesof Gods providence fhouldnotbe forgotten. p. 2

* Two things obfernjablein theText. rcL&J 1 . That the Lord will be leene.

2. That he will be feenc'm the Mount. USE. ¥Qhelpea?ain(ldifcottra?ernents. p. 3

bcTCT/i.

It is Gods ufmll manner to bring his cbddren to extremities. The Dottrine proved by Reafmt,

REAS. 1. To make it an affliftion.

REAS. 2. Becaufethe Lord might be fought unto.

REAS. 3. Becaufe God may be knrwnt to be the helper •

REAS. 4* Betmfc we mightmehe it as a new gift, *$j

P- 4

P;;S

p. 6 REAS,

The Contents^

REAS. y. BecanfcMmay knm the Lord by experience. God is never Jo well knmne as by experience. p. q Cod manifefieth himfelfe ever upon feme great change,

REAS. 6. Becanfe the Lord'mightprove and try w. p. 8

USE.

Not to bee difcouragtd what ever our cafe bee.

p. 9

Comfortable Examples of Job, Nebuchadnezzar,^

Jewes in Mordecaycs time 9 against difcourage-

ments. p. ir

DOCT. II.

In the time of Extremities tke Lordmllbee feene, and

not before. p. 15

And that for thefecattfcs :

REAS. i. To exercife the graces tfGcdby.

REAS. 2. To give time of Repemmct. p. x5

REAS. ? . To let us know the vanity of the Creature, p. 1 6 Though Goddeferre till extremity^ yet then bewUfHnly come.

USE To teach us not to make too much baft fir deliverance.

p. 17 Exam-

The Contents?

Examples of the Lords comming in extremities. p. ig

DOCT. 3.

Godly mens extremities are but trials fent for their good^ and not fuwjhments fent for their hurt and mine. p. 21

Tryals thereforefhould be catife of rcjoycing, rather than forromng.

We ought to rejoyce in tryals, becaufe the gMter the try-all is y the more mil be the good. p. 2 x The good that comes of tryals^ts, p.23

1. Thincreafe of grace.

2. The tncreafe of reward.

A N

EXCELLE NT

TREATISE OF THE

SPIRITVALL DEATH

IN SINNE,

EpHES. 2. 1,2,3.

And you hath be quickne'd, who were deadwtrefpajfes

andfinnes. Wherein intimespaHye walked according to thecourfeof

this world\ according to the Prince of the power of the

ayre, the Jfiirit that mwworkcth in the children of

disobedience. Among whom alfo wee all had our cornerfation in times

paftjn the tufts of our flejb^ fulfilling the defires of

theflejh^ andoftbemindtjtndwere by naturethe chil-

drenof wratb y euen as others.

Hefcopeof the Apoftle in the former part of this Chapter, is, thK^ptcr* to ftirre vpihcEpbeJians to a high eftimationof their redemption by Chrift; and. that hee might the better doe this, heefheweth them their eftatc without Chrift s That they were

B children

% The SpiritntU death in (inne.

children of wrath ^nd deadUnfinnet andtrejpajjes: and that they were dead in (line, hec proueth, Becaufe they "walked .nfinne: That they walked in finnc,hc proveth, Becauie they had amongft themfome Thrcefelfe falfe guides, which here hee reckons up, andde* SfJJKJ clares tlicm to be thcic three :

Firft, thevVorld • (Thsj walked according to the

courfe of the world.) Secondly, the Devill; ( According u the prince of

the power of the aire.) Thirdly, the lufts of the flefli } (Among whom alfowe tdlkvlour cornerfation^ in times pajlfn tht luffs of ourflejh^&c.) The firft point that we will obferve as naturally arifir*g oat of the words, is this, Vpcu. <f/ Jit a n mm ^ mPm arc d U( i i n trefpaffes and

fmm. This point is to be considered of ail men, both thole which are alive, and quickened out of this Lechargiey andthofe which are yet dead in their trefpaflcsandfinnes. Thac wee are thus dead in TheDoftrfhe" finne 5 it plainly appeares by this reafon y All man-b r °R C -[^ ft kinds were reprefented in our firft parent Adam, otl ' ofwhofe fall this death of finne, and of nature, was made a part of thepumilimeni:; now he being the root of. us all, and that being dead, all thebrafl-decondly, by dies muft needs b^deadalfo. It is alfo plaine by Scripture*, places of Scripture: as, loh 5.2,5. The dead'[h.tilheart the voke of tht Sonne of God f and they that hareJhall Uve: ifoagainc, Ephef.5 14. Awake thou, that flee-fesL and (I and vp from thz dead^md Christ jhall give

The Spirit uall death in finned % '

thet light. Alio in the Gofpell, our Saviour Chrift faith, Let the dead got burit the dead: that is, lee iuch as are dead in trefpafies and finnes, goe burie thofethat are dead through finne. By all which places it plainly appears, that all men by nature are deadinfinne. This men coRiidernot: Ifou would thinke i: a gafhly fight to fee Churches P ffreets,and houfesfortolyefullof dead corpes: but for to fee places full of men fpiritually dead, which is farretheworfe, isamoregaflilyfight 5 and yet whoamongftusistherc, almoft, that doth confident? ^

In this death in trefpaffes and finnes, for our fuller underftanding of it, I will fhew you thcie five things: * .

1. What this death is.

2. The kinds of this death.

3. "thefigncs of this death.

4. The degrees of this death,

\. Theufttobemadeofit. k What tin*

FtvR,What this death is. dcathis.

To know this, we mull underftand that as a cor- Two thi a porall death, fo a fpirituall death hath two things natural! and a

In Itr lpintual death

Firft, As in the natural! death there is a privation of life when the fouleis (eperated from the bodie 5 fo in the fpirituall death there is a privation of the life of the foule; namely, the exitin&ion of originall righteoufneffe; byreafon of which, a man can neither fct hand nor foot forward in the waiesof goodnelfc 5 as Paul confeffeth of him-

B 2 felfe:

felfe: for as the fepcrationof the foule makes the body to dye ; Co the cxtin&ion of original! righte-oufneffe makes the foule to dye.

Secondly, As in the death of the bodie there is a ftinking carkaffc left, when the foule is departed thence; fo in the death of the foule there is a pofi-we corrupted qualitie Iefr,cal[ed the flefh,where-by a man is prone to doe all evill: And therefore Dead workes they are called dead workes : Therefore leaving the why io called. p r jff C jp/ es oft he doffrine ofCbrift, let mgoe on unto perfection y not laying aga/ne the foundation of repentance frowdeadworlds>&c. Heh.6. i. And foagaine in the 9. chapter of the fame Epiftle,and 15.verfe; where it is faid, How much morejhali the blood ofChnji^ who through thcetemalljpirit offeredhimfe Ife without fpot to God\ purge your conscience from dead r workes ', to. ferve ek living God. Nowitfcemes a contradiction that they fhouldbe workes,and yet dead; but yet it is fo, becaufe be/ides the privation of good, there is a pofitive evill, and (lining qualitie, which is aftive, and bringeth forth theft evill anddead Workes. Thcfeatof Nowfor the chieft/eat of this death: It is

**i«4^f* chiefly fated in the minde and underftanditig, and not in the will. The Undcrihnding is fri-mum vivens y . ejr moriens primum f the firfi living, and firft dead: for although the will bee corrupted, yet whatsoever is in it, is carried Through the utiderftanding. And this death of the under-fianding is fiich a darkeReflp of judgemenr, as thereby, a man efteemes not, but di/Iikes the

wayes

T<

'he Spiritual! death infnnex 7'

wayesof God and goodfteffe, and approves the wayes of firme and wickednetfe. And in this fa-cultieof man,theunderftanding, is this death of finne chiefly feated; therefore it it is faid,/^. 1.4,5'' In him was light , and that light was the life of men . So alfo 5 £/A?/5.i4. the place before mentioned, A-mke thou that flee fell^ andfiandvp from the deadend Chrisl fyall give thee Itght: where heefayes, acfc E P hcf *H£ life, but light; for if there be light, life will certainly follow: So againe, Acts 26.18. Toopentheir eyes, thai"they may turne from darkmffeto Itght. One would thinke, that in thefe places it fhould bee life, and not light ; but it is fo put to (hew that the chiefeft feat of this death is in the under-(landing. Therefore alfb is it laid, Be renewed in the ffirit of your mindes, Rom. 12.2. And to the fame purpofe alfo faith lames ^ lam. 1.18. The word of Truth begat you : now Truth hath a reference to the under/landing. And thus briefly have I given you atafte what this death is, and the place wherein it is feated.

2. Now it followes that we fpeake of the kinds *.The kinds of this death : which for the better handling, and of ■*"* dcath> benefit of your memories? I will range into thefe three forts : 1 The death of guilt, by which we are bound 0-over to eternal damnation: and fo in the fame manner ufually wee fay, a man condemned is a dead man. 2 The death which is oppofed to the life of grace which is the leperation of grace from our foule. E3 3 The.

3. The death which is oppofed to the lif of joy

and comfort, which is a thoufand times more

terrible than all deaths, if it were truly, and

as it is indeed apprehended.

Which latter death, that you may the better

conceive of, I will open it a little toyoiu

God joynes with every mans foule, and gives to the moft wicked man fome feeming life of grace, and fome colourable life of comfort /for elfe they would indure an hell here upon earth.

For the firft ;although the wicked have no true grace, yet they have a fhadow of it , as is inanifeft in their morall venues. So for the iecond, for comfort, they have fome, although ao true comfort: for God is the author of comfort, as the Si nnc is of light 3 which all, both good and bad ,doe more or leffe participate of, or elfe they could not fub-fift: Asmayappeare by the contrary; for, when How turibie ke doth but once with-draw his comfort from us, tr^God itistheterri W eft f hing in the world: An example pref^ncc h. S of this we may fee in Chrift; when this comfort was with-drawne from him but infenfc and feeling onely, it made him cry out, My God, my God^ why bajl tb$u ftrfaken tne? Mattk. 27.46. Where Gods prefence is taken away, there is nothing but horror and trembling : and I have knownc uich, that in his abfence, when his prefence hath beene taken away, have had their foulcs fopreffedwith horror, that they have faid, That if at a thoufand yeeres end they might en joy the comfortable prefence of God, they would thinke theinfelves the

hap-

happieft men in the world. -The abfenceof this, made Luther to fay, That if all the creatures in heaven and hell ftiould fet to torment him, they could notdoeitfo much as the with-drawing of Gods comfort did.

Alas, poore creatures, now in this world God h not leperated from you, you feele not the torment of this death, but now you enjoy the crepufcnlHm y and day-light of this comfort ; and therefore although it bee now (lightly efteemed, and little regarded, yet when that day fhall come that the Lord fhall totally feperate them from his prefence, they fliall by lamentable experiencelearnehow terrible a thing it is. Thus mach for the fecond point, the kinds of this death.

3. For the fignes of this death, jvrhe fignes

The fignes of it may be taken from them of the °f this.dath. bodily death •> the fignes of that are thefefoure: .

1. The underftonding faikth. ; lZ^

2. There is want of fenfe.

3. Want of motion.

4. There is a deadnefle in the face.

Thefe foure things you lhall finde in a fpirituall death: Firft, As thofe that are corporally dead, x.^riratfoa.. wantreafonandunderftanding, fodoe thofe that 0 rc * orv arefpintually dead;' they cannot understand the things of God, no more then men can judge of colours in the darke.

I but fomc man will objed and fay, The carnall Q^ e ^ manknowes many things, he hath a generall noji-onof the God-head, and cantalke of the creation

of

ofman,andhisredemp:ionby Chriftj he can dijf-coMrfe of faith, rc*pcutaace 3 &c. A* r *. There is a great difference betwecne knowing

Aam'.icacc Spirituall things, and knowing them afcer a right knatv^gVi- n ^nncr \ acarnallmanknoweththem,butnotin a luuaii rhin 3 s, right manner, not in a fpirituall manner. And hence and knowing i 5 thatof the Apoftle, Tit. 1.16. They profejfe that nfehtmanner. they kftow God, but tnrvorkes they deny him, being abo-mt nab le^mddifobedient^ andunto every goodivorke reprobate • The word which there is tranflated repn-b.ne^ is *c#w 5 fignify ing, unable tojudge. Indeed in the generall they may underhand and like the thiags thatare of God, but come to particular cir-cumf tances, that croffeth them i they, as a Divine fayes of them, love veritatem Incentent, non redargu-entem • they wholly diflike particulars, becaufe they bring them to hie et nunc,10 particulars. In the abftracft they loue holinefle, but not as it is applied to particulars, as it convinces them of their particular finnes. Hence it is that godly men are moft hated of them that come ncereft totheminfh-w, becaufe they bring light home to them, and difco-ver their acermmproximorum odia^ their invvardand bofome hatred or their neighbours : Itisasmuch as if one fhould bring a Torch to one that is a doing fome unlawful! thing, fome deed of darknefle, he would willi him further off: their lives /hine as i ights, aad therefore giving good examples by a fhining and godly converfation, whic/i is contrary to the life of the ungodly and hypocritical! ones, • hey cannot chufe but hate them: and as all v.

ked

kcdmen hate them, fo efpecially thole that are nigheft unto them in fhew ; becaufe that their Ufa doth not onely fhine unto them,and lay open their vildnefle, but fcorch them alio • and therefore they being occupied about the workes of darkened, wifh themas farre off as they can: So that hence we fee, with an approving judgement, not any iave thofe which are quickned,can undcrftand fpirituall things.

2. The fecond thing wherein a naturall death %\ Privation confifteth, was in a privation of fenfe $ foalfo is offenfe.

it in theSpirituall deathsfor their hearts are ftrong and cannot bee moved 5 although I deny not but lometime they may have a little griping of confidence, and fenfe of Gods judgement, which naturally arifeth from confeience 5 but they never have any reall and true feeling of it.

3. In a naturall death they are without moti-3 > w ««t*£ on 5 fo likewife it is in a Spiritual! death • for the H,ouoa * wicked can no more move thcmfelves unto any goodworkc, than a dead man can move himfelfe

out of his grave. 4,. Want of

4. In a naturall death there is a want of vigob «* ut x* nd roufnefle and beauty, as well in the face as in all o- vis ° ur -ther parts of the body; fo alfo there is in the Spiritual death the lofle of that vigorous beauty which follovves ;he life of grace 5 they may bee feene to

have death in the fece ; if a living man beholds them, he knowes how Co difcernc it:■ although I deny not but that they may have hypocritical! painted vertucsj which may to weakeeyes for a

C great

great while feeme true ones ^ as men may have paintedfaces that have been takenfor living ones, but they are not true graccs/uch as proceed from thelife of grace indeed. Obictt* IbutfomemayhereobjeS and fay, have not

iome men many excellent morall vermes, fuch as even the godly themfelves have not ? Indeed it's true that they have,aad thefeareGods v4"f»;' gifts alfo,but yet they are but as chaines of golda-sncTmayhaYc ^ out a dead mas neck^oras pearls in a fwines fnout: moral venues There may be many good things in them, but they make them not good men; for as theevill anions of good men redound not to their perfons to make themevill, fo thefe good anions in evil! men, redound not to their perfons to make them good; they may have-good in them, but are not good. And thus much for this third point, the figne sot this death. ©fSSdSh? 4" To come to the degrees of this death: ThV death of Fxrft, for the death of guilt, that hath degrees % guilt. Iome men are more bound over than others,^ the

Heathen men that were guided orrely by the light of nature, they indeed were guilty; but the Jevves which had a more perfect knowledge, they were more guilty then they: and now we that live under the tropicke of the Gofpcll,an<f have Sermon upon Sermon, line upon line, and every d iy are in-ftrucied, are more guilty then the Jevves : and a-mongft us, they that have moft meanes, and profir leaft,are moftguilty ofall ; md therefore arernoft

bound overunto this death,

Second-

The Spiritual! death in finned, 11

Secondly, for the death that is oppofire to the The <-Wfc life of graceand fan&ification, that alfo admits oppofac to

, D ? the life of

^g^es: grfcc ,

i. For the firft part,t he privation of life,indccd there is no degree j but all that are dead, in regard of the privation and abfenceof original! righte^ ouihefle,are all dead alike.

2. Butforthefecond,towif, the pofitive cor-rupt quality, which is called the flefa that admits degrees: for one may be mad and drunke both a-like, but the one may have fomefparkes of reafon more then the other. The degrees therefore •fxtae-dc-this death, are thefethree that follow: g ree*of thb

i. When men doe oppofe and fct them felvcs^J?* againft a holy life, although it bee clofcJy and co '

vertly under other names,for againft themdire&ly theDivell will not fpeake, becaufehe knowethic will not be regarded; but he fpeakes againft them under names of reproach, which he hShftlfc hath inventcd,Thefe men are one of the bottome ftaires of the chamber of death; and therefore it is al-moft impofliblc they (hould ever rife, but mull needsreaiaineinapittifuUcafe, although it may betheythinkefarreotherwife*

| 2. When men are given up to voluptuofiSieffc c cc °*' and fenfuality; as P^/fpeaketh of the wanton widow, £ nm^.6. that becaufe (heelivcdin volup-tuouiheffe, (hec was deadwMe fyelwtd - Even fa, the more a man isfunke into voluptuous courfes, the more hceis dead, and as it were buried in his corruptions^ lb that hec is altogether unable to

C 2 ftirre

12 # The Spiritual! death in finntl ftirreoutofthem; it is a very difficult thing to

The tb rdl, * eavc r ^ cm > as * n ^ ^ nncs °^ UQclcannefle.

3. When we arc indifferent, and care not how things goe ; and this is when a man is addi&ed un-ro the death of civillmen, which is a degree nearer to life, yet is truly and indeed no better than 2 death: fuch as have much reftraining grace, thele are nearer the gate of heaven then others, yet they are as truly fhut out as they that are furtheft off; it is no matter how neere they are to heaven, fince they are all out of heaven alike; they fhall be fure> if never any more quickened, to goe to hell as well as others. The <fcath o P - Thirdly, The death that is oppofed to the life of pofirctothc joy and comfort, that hath alfo degrees .• God lifcofioy. fometimes with-drawes his comfort from fome more than others, and fo fuffers fome to have lefle horror then others :' Thus I have briefly ex^ plained th# death, in which all me» naturally are. Iwillnowanfwer an objection of BeBarmine a-gainft that which hathbeene faid, and lb come to the fifth thing, 0bii8* Some there be that fay, If all men are dead in finne, as you fay they are, then to what end is all our|jpeaching, and your hearing t for the dead are without life, and cannot be moved with any of thefe things, and therefore they are all in vaine. •jfcj % u To this I anfwer; firrt,that although every man

by nature be dead unto grace, yet he hath the life of reafon in finne, whereby hce is able to perceive two things:,

1. To fee that they"arc dead, and without this life of grace, their conference telling them fo,

2. By the fight and feeling of their death, they are able to bring themfclves to the meancs of life 5 as to the Word and Sacraments.

Secondly J anfwer; that chough all men be dead, A*f> 2. yet there is an end and effed of our fpeaking, and their hearing: for the Word that we fpeakemay put life into them, as the word that Chrift fpakc unto Laztms^ was abletoraife him from the dead;

Thirdly, Wee muft know that there is a great Anf.il difference betweene this fpirituall death, andthe^ ai(fetc ^ c corporall death ; for this death confiftethinthe rp c ir 7 lua ii and under/tanding and will, and is a free willing corporal! deadi 5 in it they freely flye good, and embrace e- dcatbl vill 5 they freely choofe the wayes of death, and therefore are faid to be already dead .• as,fuppofe a man is refolved to commit murder, or treafcn,and a friend come to him, and perfwade him from it,. and cannot prevaile,that man may bee faid to bee dead, becaufe he will doe that that will coft him his life : Even fo we may affirrne that that man is dead already, becaufe heewill doe that that will bring death after the doing of it, 5, Now forthefiftthing 5 the ufes of this point, s. The vfes. . Thzulimenbynatrirearedetdwfwne, ofthu P oint>

The fir/1 Ufe then that wee ipay make of this yr eu point,is, If all men are dead in finne, then let us be Jm ' exhorted not to deferreour repentance, faying, we Not to defe* will repent afterward. This is a fault ufuall a- rc P cntaac ^ Hmongft young men, and fuch as pidimieof their

C3 ftrengtht

ftrcngth and ability of mature to Uvea great while,, they find nature ftrong in them,and therefore put off repentance till they be fick, and ago bring them / to thinke ofdeath: but let (uch confider that they

are dead already, and repentance is a putting of a new life into them; Doft thou thinke it is in thy power to create anew life in rhee when thou dead 1 Surely,no more is it in thy power to repent How the devil when thou wouldcft. Hereby the devil entrappcth

deceives men . i • • • i t i

"m pcrfwading many, m putting this conceit mto them, that they them to put may repent when they will $ and this hee bring-off their re- ^ t k cm mt0 ^ fry making them to miftake repentance, in conceiving of it to be nothing elfe but a forrow for finne paft,and a purpofe to live well af-terward,and leave all finne: heneuertels them,nor they nener thinke that it is the creation of a new life in them -for then they would lay more: -Bttt • they are decejucd, this is not to repent, for thou mayeft doe all this, and yet when thou haft done, savingrcpen, b c damned. But fuch repentance as will fave thy tancc \ihac foule, is a forrow for thy finne that is paft., and a purpofe for the time to come to endevour to leave all finne, arifing out of a loveto God: for all repentance arifeth either out of a love of God,or clfe frpm felfc-love: if it be out of a love of God,thou wilt prefently give thy felfe unto his fervice, and forfakethy finne: if it be not out of love to God, butoutoffelfe-love, that thou purpofeft to for-lake thy finne, then it is not true repentance, but ialfc,andrifethfromby-refpc&s. Repentance is hard to be had, it is not in thine ownc power • except

it is.

cept God breathe a new life into thee, thou canft not fcpent; thou art aS the red clod of earth before God, of which he made Adam ; it had no life,un-till he breathed into it: fo while the fpirit breatheth in us, we are dead. A Beaft may defirc his owne life, fo may a man his owne lalvation, but hee caa doe nothing without the fpirit blowes. When then the fpirit blowes, why wilt thou be fo foolifli as to deferre thy repentance unto another time f If a man upon paine of death were within twen-tydayes to be beyond the Seas, if the wind fhould *' blow well for his purpofe the firft, fecond, or third day, would hee bee fo foolifli as to negledt it, and deferre his journey, and fay, it may bee it will blow againe tenne dayes hence, and then I will goe * No, he will not be fo foolifh, for hee knowes thewinde bloweth where and when itliHeth 5 and therefore he will take it when it blowes, lead it blow thereno more. In thele earthly things men are not (bfoolifh, why therefore are they fo ignorant in this point of fpirituall wifdome i Let every one of us then hereby he perfwsded colearne wifedome; when th« fpirit bloweth, negled it not: certaineit is, that except it doth blow in thy heart, thou art damped $ therefore when it dorh blow, fuppofe it be at 17-or 18 .y eeres of age,neg-IeCtitnot,omit it not, neither deferre it, it may be it will never blow againe, and thou canft not make it blow when thou wouldeft,for it is free.

There are none which live vnder the Gofpell, but at forae time or other have hadfome blaftsof

the

the Spirit^ butinfome itvanillicthas bubbles in the water: budet us take Ifced of that, and un-leffe we could have them againe when we would, let us not let them pafle: when thou haft but the leaft iparke, let it no: goc out, leave it not till it is become a flame to purifie thy heart. An example Francis Spira neglecting thefc comfortable •f $?ira, blafts, at the laft wiihed that he e might have had but one drop of that comfort which once hede-fpifed; and io till his laft breathy cryed out, I am damned. Goe not therefore ftill on in thy finnes, falfly perfwading thy felfe, faying, thou (halt bee faved : Remember what God threatneth unto fuchmen,I>^/.2p.ip. He that bearing the words of this curfe, fhafl b leffe himfelfe^ faying, I Jhall have peace though I follow my fmnes y the Lordwdlrmbet mercifullto that man. Sit downe therefore but one halfe houre, and confider with thy felfe, that thou art but a dead man, and that thou canft not quicken thy felfe, but it is God oncly that is able to quicken thee $ and he quickencth whom hee will, andthofewhomhc quickencth arc but very few, as the gleaning after the harveft, or the grapes after the rintage, and thou knoweft not whether thou art in that fmall number : Confider, I fay, but this with thy fclfe, and furelythis will make thee never to give thy fclfe reft, untill thou findeft life in thee, and never be quiet untill thou art fure thou art quickened. Ho'*'o ft Another Ufe which wee will make of this

««&■*■/* P°* nt > is^If naturally all men arc dead in trefpafTes

and

and finnes, this fhould teach us how to efteeme of civill men, and iiich like ^ wee fhould cfteeme of fuch men as of dead men: and therefore,

1 We fliould not overvalue them.

2 We fiiould no. make them our companions, Firft, Wc fliould not overvalue them.

For their beau.y, they have none that is true beauty: what beauty have dead men in them i they are dead,let us not regard their feeming beauty. Efteeme the poore Saints $ for they, though never Co meane,are better thenthofe,though never fo brave. Grant your civill men bee as Lions* (then which no h rationall creature is better,) and that your Saints arcbut as dogges (then which no creature is worfer,) yet a living dogge is better than a dead Lion. It's afigueof a new life to e-fteeme no carnall excellencie: fo faith Paul, 2 Cor-5.16,17. Wherefore henceforth know wee no man after the flefh\ yea^ though wee have knowneChrifl after the flefb^ yet now henceforth know wee him no more. Therefore if any man be in Chrift, he is a new creature: §ld things are pajl away $ behold all things are become new: hee, that is, a new creature, will not regard thefe things, but they will bee dead in his account. They account us but dead men, therefore let us account them fbalfo,

Secondly,Makethem not yourcompanions.

Wee my, and ought to love them with the

love of pitry, but not with the love of delight

and complacency: if thou love them,and delight

in them, itisafignethou art dead-alfo $ yet in

D this

this-we are to blame, that wee doe not more piety them, and feeke their filvation, butwec muft not delight in them, and make them our familiar acquaintance, for wee can never thrive in grace till we leave them: for although they bee dead, yet they have a leaven which wilinfeft thce,although thou pcrceiveft it nor. Wee ufe to fay, wee will makeufetoourfelvesof the good in them, but kt the hurt goe: bin wee cannot doe Co ; for wee are infenfibly hurt,when we thinke we are furthell

Simile* from.it: Even as a man is tanned when he is working in the Sunne, and hee never perceives it 5 fb doth their company infeft us infenfibly,when wee thinke lead of it: It's therefore but a folly to pur-pofe to ferve God, and not to breake off their

Simile* company; yea, it is aplainecontradi&ion. Every man is compared to a coale, he is either living or deads if he be a living coa^e, hee will kindle him that is next him 5 but if hsebee a dead coale, hec thea will blacke and fully thee: Even fo it is with company, if it be good aad zealous, it will kindle our affections; but if bad, it will bee fare to infe<ft us: therefore from fuch company thou muft either gaine good or harme 5 but for good, cer-taine it is that thou canft receive none, aad therefore thou muft receive harme : Jfthouwrfkewth themfc, tboHfhdlt be more mfe 5 // mth tlxfodefhw fhdltkarwfilly, Pro.13.20.

V[t 3. The third Ufe wee will make of this poinf, is

To ftirre up this, Seeing that by nature all of us are children of

irg qukkncd 0 ftirre

ftirre up thofe that are quickened, to be thankefu*' to God therefore. Above all, wee ever labour t° bee moft thankefull to him that hathfaved our lives ; aad this God hath done for us> let us therefore ftirre up our fclves to thankfulncfle. iW, as wc nay read, Rom.j. 24,25. joynes thefe two together, his deliverance, and his thankfulnefle ; O wretched mm that I am! Who (hdl deliver me from tbtfi?Qftj vf dmh ■? Ithahke God^ through lefu* ChriH our Lord. Iconfdlethe world efteeines not this, but if they h*ve riches therein,they rejoyce ^ and fo like thjdunghill Cocke, orunskilfull Lapidaries, prcferre vame things before * his precious Jewell s but they that have once found the fweet-neflc of ic, will not lofe it for a world: for if wee have but this, what though wee lofe wife, children, goods, credit, and good name < they are all too light being layd in the balknce with this. Doc yee every one therefore coniider who it was that gave thee this, and to him yeeld all thankfulnefle. Let us love much, becaufe as much is forgiven, fo much is given to us : Paul was much ftirred up with this confederation, thinking that he could never doe enough for Chrift, who had done fo much for him ; as appeares in many places of his E-piftles.

The fourth Ufe we will make of this point, is, y H Ifvve are all dead in trefpafles and finnes 5 then this ^4* teacheth us how we fhould eftceme of the means ftcem'eVtfce of grace : if wee are dead, then it muftbeesn mtanesof „ Omnipotent power which muft quicken us. Ali siacc *

D 2 the

Tone amine ow fclves whether »c hare life in us or no.

20 7 he Spiritual death in finnel

themeanes, as the Word preached, the receiving the Sacraments,&c. are but dead letters, they are butaspe'nnes without inkc, God muft put inke into them if ever they be efteftuall: and therefore as weemuft not give too little to themeanes, fo w^e muft not give too much, nor reft in them. When wee come toheare the Word preached, it is not the hearing of the Minifter, but Chriftm the Word preached, which makes us live. It is goodtohearethe Minifter, but except wee hcare another voyce fpeaking to the heart, as his doth to the eare> we fhall never be the better: it is Chrifts voyce in the Word which doth quicken and put lifeinourfoulcs. But here let mee warne you to take heed of breaking the Conduit-pipe from the Fountaine j if thou heareft and profiteft not, know that iris becaufcChrift fpeakethnot to the eares of the heart j as well as the Minifter to our outward eares.

The fifth and laft Ufc wee will makeof^his point (hall be, If that naturally all jnenarccJead in finne, this fhould teach us to try our felves, and iee whether wee are dead or alive. Consider the Jhortnefle and uncertainty of thy life here: Mans life is like an houre-glaffe; if itrunneshis cour/c it is but an houre,and it may be broken before it is runout:ye havebut a fhort vvfiile to livehere,accor-ding to thecourfe of Nature, and yet perhaps that courfemaynot runneouttoo, it may bee broken off before wee are aware "5 and then for ever, ei-therin heaven ejr hell, wee muft abide hereafter:

Oh then never be quiet vntill you fee wihtheryou ihallgoe, toeternall blifle, or everlaiting woe. Here the Diuels triicke is to put it into mens heads. How the d> that a civill life will/erue the turne: but he dea- ^if^n" lcth with them as thofe that take gold from in-fants,and give them counters and rattles: and thus he would keepc them from this confideration, per-fwading them of the latitude of religion, and telling them that they arc well enough, feeing they are troubled for fome finnes, and doe fbme duties, perhaps,in private _, butthis you may doe,ani yet be dead (till. If he cannot prevaile this way, then he will labour to hinder them bydrawingthem on in a voluptuous courfe of life, or with worldly cares,and ibdrawech them from themfelves, and fb makes them never to confider what they are doing, nor whither they are going : and therefore is itthatirvtheGofpell of Saint Luke y chap. i6.the prodigall Son is fayd,to come home to himfe/fejwhen he once beganne to confiderhis eftate : Although th&rconfcience tell them all is wrong, yet theta-brets of lufts and pleafures make iuch a deane where they are,tfiat they heare it not, and Co never confider:. nay, if that Chrift himfelfe againe, or the fonnes of Thunder fhouldfpeake, yet except Gods Spirit fhould inwardly worke, it would not make men ferioufly to confider their eftates: It is the hardeft thing in the world to make men fenfi-bleof life and death. Let us therefore bee moved in particular to confider whether we are dead or alive.

D 3 If

%% i The Spiritual/ death iufinnel

Twoficncsof If thou art quickened, thou (hale finde,one time

ourqmckning or other, thefe two things in thee ;

i. Firf t,Thou once hadft a deepe and fenfible con-

sideration of thine eftate by nature, thou wcrt deeply affefted with it, fo that thou faweftwhat need thou hadftof Chrift : till thou haft had this confideration, thou art a dead man. I know God canfave thee without this, hee could come without the terrible voyce, as Chrift could have come without John Baftijt before him, but hee will nor, neither ever doth,becaufc it is impofliblc for a man highly to cftecme of Chrifttill hee is thus humbled ; for hee never will prcferre him in particular anions, and take him with all croffes and lof-fes, till hee fully fee what need hee hath of him 5 which he cannot untill he is thus humbled. Secondly, Confider if thou wert ever changed *• from what thou formerly wcrt $ neither is it a flight change that willferve, but it muft bee both conftant and generall 5 it muft not be for a month ox a yeare, but daily and continually. Itmuft bee fuch a change that all where thou liveft may fee it j thou muft become a new fdulc in another body : Thy change muft be fb great that thoumayft fay, Ego nonfum ego, I am not my felfe, 1 am quite another man: There muft be as great a change inthee, as there is in a white cloth when it is died blackc. Such a change was in /W, he was converted from aperfecutorto a Preacher: So thou muft ofaLionbcmadeaLambe : there muft as much difference be in us,asis between winter &fummer.

And

Tfo Spiritual!death infinite \ t$

And now leeingrhe time of thcJSacram.cnt is at Anapplicati* hand, let us all examine our felv^'s: we muft not onto examine make excufes to keepefrom the Sacrament, but as fontl™^ all., Nebem.g. were to come to the Pafleover, elfe ceive the s a ;. they were to be cut off from their people, except cramcnc > they could fliew fome good caufe $ fo I know no reafon why it fhould not be fo ftill for the Sacrament. But againe, on the other fide, if wee doe come, and are dead men, me come unworthily, and eat anddrinke our ovone damnation in not dtfccrnmg the body of Ckrifi) i Cw. 11.29- which we doe when wee doe not fufficicntly cftceme it, and conceive not what rightwc have to, which was the Cor in-th/ans finne$ for they knew well enough that that did reprefenthis body. Let us therefore take heed wc come preparedly j for as God ftrooke Fzzah for touching the Arke with polluted hands, aad Nadab and Abihu for offering of ftrange fire, fo if thou come unpreparedly to the Sacramcnt,he will flrikethee.

But toreturneto the poynt which was even now handled, That all men arc dead in trefpafles and finnes, becaufe it is point which coacernesall forts of men, wee will a little further confider it, and in the next place fpeake of the nature of dead The narure 0 £ men, d?admcn -

Dead men are either, Two kinds of .

1. Suchas arc ftarke dead in fihne, and doe ipkhuaiij make no fhew at all of life \ as arc all open d*^ 0 * 11, prophane,and notoriously wicked men.

a> Such asare dead if*decd>aad in truth 3 butyet:

make

makeafliewof life, ontwardly fecme to

have it 3 like the Angels, that have appeared

many times inaflfumed bodies, but yet have

none of their ovvne that is true and fubftan-

tiall i and thefe are chiefly diflfcmbliiig hy-

pocrites,or men meerely civill.

F'ftft \ &&> This ftarkedeadne(fe, without any flic w

d"adncffe. C at all of life, of which fort wee have every where

too too many; confifts chiefly,

1. In the privation of life.

2. In an a<3ive pofitive principle.

Now there are certaine fignes arifiug from both thefe, and they are i. Pofitive. 2. Privative. j.01. ve l The Pofitive fignes of a dead man, arc thefe

iigne* of dead three:

men - , Firft/All thofe whichliveany life, whatfoe-

A carcicflc ver lt be, feeke fuch things as are agreeable topre-

n^gkftof ferve that life, and hate the contrary : as a man

goodncfie. thatlivcthanaturalllife, looketh for food, ray*

mentj&c. fo in the life of grace, there is an apt-

nefle to cleave unto goodnefe, and unto Chrift, as

iron doth to the Loadftone .• So a man that lives

the life of grace, his delight is in praying,hearing,

reading,&c. but his lufts, theyarc agritudines m-

;%*,the foules ficknefles $ they are as thornes to his

fides, and finoke to his eyes, and he is never well

or at quiet, untill they are removed and gone: but

a wicked man, one that is dead in finne, he is ficke

of goodnefle (as the other is of vvickedncfle) and

weary

weary of it; he is too ftrait-laced in it, and therefore cannot brooke it. A godly man hath an inward aptnefle and inclination to ierve God, as fire naturally inclines togoe upward: indeed hee may t fbmetimes contrail impurity, and have fbme cor-% ruptions, yet they are but as mudin a cleere and living fountains,they are foone waflied away; but wiclced men are like ditches which are full of mudde at their beft, and there it lyes and continues.

Secondly, Another pofitive figne of this dead-nefle,is, When a man lies in any living luft, or a lying mil in knownefinne : for as a mortall difeafe and life any luft, cannot ftand together,no more can a living luft and the life of grace. That is a living luft, when al- . though fometimes hee may have fits of refilling, w h« hf Sl u ' yet he alwaycs gives over, and ftill yeelds to that luft, faying, It is their nature, and th#y cannot choofe but commit it, they know not how tore-fift it y when as if there was fome prefent Judgement threatncd thee, upon the commiffipn of it, then thou couldeftforbeare : This I call aliving luft, and although it be but one, yet if other lufts tempted thee as much as that,thou wouldeft commit them alfo : if thou forfakeft other finnes, be-caule they are finnes, why forfakeft thou not this alfo? Gal. $.,24. They that' are Cbrifis 7 have crncifi-edthefefb, &ith the affetfions and fafls. There is in every man a body of luft; if any jnember of that body be unmortified, he is yet a dead man. 1 Tim* 5. 6. Skewbxhlivethinfleafure^isdeadwhile(heeis

E ■■alive,

dive. Some may keepe thcmfelves clcane from fome finnes, but that will notferve • for if they Jive in any knovvnc finne, they are dead.

Thirdly, athirdpofirivefigneis,VVhenaman An amipatty hath a fecret antipathy againft God and godlineflc. to God and Some beafts natrtrally hate fome colours ; fo go mcflc. ^ ome mcn ^ out o £ a nacura || inclination, cannot

endure goodnefle it felfe, though they prttend fomccaufe. I call it an antipathy when a mans flomackerifethagainftathing, and hee knoweth not wherefore: fo they hate goodnefle, mcercly out of a naturall abhorring of the thing it felfe, although they pretend feme caufe for which they hate it. They diflaft holinefle of life, and for no juft caufe: if it be you diftaft fuch men as profeffe an holy and pureconvcrfation, onely becaufe they doe not conformc fas fome pretend,,) why doe you diftaft thofe alfo that doe conforme i If you dif-like the profeffbrs of an holy life becaufe of the hypocrifie they have found in them, as fome have not ftoodtofay, why doe you alfo diflike thofe that you arc fure are no hypocrites * They cannot define the holy man they hate, but have a fecret naturall hatred to them they cannot tell why: but weknowthereafon well enough ; it isbecaule they livea contrary life to them, and therefore cannot agree ho more than fire and water : indeed fire and water may agree in rcmifle degrees, bat not in inrenlej f o thefe men can fuffer thofe which are indifferently holy, but if they come to any perfedion and height of holinefle, then they cannot

not endure them. Now the Apofllefayesexpref-ly, 1 Ioh.$. 14. By this we know wee are tranflated from death to life^ becaufe we love the brethren : hee that lo-veth not his brother ', abideth w death. So that it is an infallible figne of deadnefle not to love the brethren: ifthouhateft the Saints 5 nay, if thou lo- . " veft them not 5 nay, if thou loveft them not according to the meaf iire of grace that is in them, and if thou art; not grieved for any of their finnes, by which they maycaufe fcandall, or bee difgraced, thou art yet a dead man. And fo much for the po-fitivefignes.

2 The Privative figncs of deadnefle follow *' m p ™ thr *

i_. 1 re '"gaesofdead

which are thefe five: „£ n>

The firft privitive figne of deadnefle, is want of 1. fpeech: He that is dead,is fpeechlefle,and breath- p iv « ion oC lefle; fo he that is dead infinne, in all holy things pcec il fpeechlefle $ Out of the abundance of the heart the monthJpeaketh, faith Chrift in the Gofpell, Matth. 12. 14. When the mouth is fpeechlefle, the heart is empty. Some that are dead in trefpafles and finnes may fpeake well fometimes; but there is no living man but doth fpeake well. Efa.19. 18. Thofe that belong to Canaan^ willjpeake in the language of Canaan : Their language will ihew whether they are Galileans or not: every man delights in operations agreeable to their habits. Here you may learne to judge of your felves, by your words^ not by fome words that are fpoken by fits, but by thy ufuall and cuftomary fpeech, that is a figne of that that is in you. The godly fometimes cannot fpeake

E 2 godlily

Privation of hcac*

QhUU.

bdnfef

SdftcnciTc,'

x8 The Spiritual! death in finned

godlilyand holily; as aFountaine fometimesis itoppcdup, Co that it cannot fend forth pure ilrcames, yet take away the rubbiflnhat flopped it, and then it will runnc cleare agame ; cyen £0 it is with the godly •, and therefore confidex your ordinary fpeeches, if they be not holy and good, it is a figne that you are a dead man.

The fecondprivitive figne is Coldnefle ; when a man is dead, he growes cold ; fo is it with men dead in finne ^ they may pray, but it is coldly 5 and fo in all other holy duties they are very celd.

Butfome man will be ready to objecfc and fay,. You tell us of coldnefle, but for any thing I can fee, there is as much coldnefle in the beft men & for your godlieft men are fometimescoldin their prayers..

It is true; but there is this difference betwecne • the coldnefle of a godly man, and a dead mar> j If the meanes be ufed to a godly man, it doth bring life to him againe: if he be rubbed and chafed with admonitions, orhaththe^awteof the Word, he will recover his heat, becaufe the inward principle of heat fHll remaines withia him. But to a wicked man ufc never fo many reproofes, or admonitions, heewill (tillremaine cold : Let this Therefore bee a certaine tryall, if after all admonitions yon ftill remainccold,you are dead.

The third privitive figne is Stiffeneflc; a dead man growes ftiffe, and in what pofition bis body Isinwhenitis dead, in the fame it will remaine, you cannot bendic 5 foisic with men ipiritually

de^

dead, what courfe they take, what opinions they hold, whit company they keepe, they will not bee changed from them. Rev.22.j1> Hethat is filthy, let him be filthy fill: that is, he will be filthy ftill,, they will not be changed: If that they hold to be Gods will, be Gods will, fo it is, then they are right 5 but it is not becaafe it is Gods will, but be-caufe his pleafure fell on what they held. As a ruftie hand of aclocke, it turnes not with the day, Siw ^ e ' but ftands ftill; but if the time of the day chance tobefuchasitftandsatjitistrue; not becaufeit moveth with the day (as it fliould) but becaufe, the day hath fell jumpewithit: So thefemen, if Gods will hit with theirs,they will doe it; if not, they will crofle it: This is a figne of «a dead man..

The fourth privitive figne is SenflefnefTe, hee 4 that is dead, is fenflefle: fo it is with the fpirituall £^/ tiofl oC death,thereis no fenfe in ity they can neither fee, hcare,nortafte..

I but fome man will objeft and lay, that is not QhUft. true alwayessfbr even the wicked fomctimes know matters of faith 3 nay, and fometimes they rellifh them too.

Tothislanfwer, Asitisfaidofthedeadldoll, $££' iomay itbefaidofthem:i\/4M3.i3.£^^ have opened!*' 1 ^ and fee mt fares and hear e not\ .

Firft for feeing, they fee not aright: Gods children lee experimentally, the wicked only by contemplation 7 and there is a great difference be-tweenetfiem 3 for asweefeethereisa g&atdiffe-

E 3 rence ■

rencc betwixt knowing fire to be hot, and the feeling of it j fobetweenea meere notionall knowledge of Gods will, and a knowledge'that doth like and approve it.

Secondly for tafte, they finde no tafte in Gods Word - or if they findc any, like a vitiated pailat they account that which is moll fwect to bee very bitter.

Thirdly for fmelling, theyfmell nofweetnefle in Chrifts name, whereas to his Saints it is a fweetoyntment poured out,that perfumtth all the roome.

Fourthly for feeling, they fecle not whether the Law or Gofpell be applied to them, rub over their skarres, and make themrunne downewith blood, they are notwithflanding all thatfenflefle ftiil : they may have a counterfeit feeling arifing from a naturall confeience, but to have fuch a feeling as may drive them to Chrift,they cannot; and therefore ftillthey ar£but dead men.

The fifth figne is this, A living member, if the Nbf/mpatVii- body be in danger, will have afympathizingand zing in the feeling of the danger; as the hand will lift ltfelfe what* f up to five the head, fo now if we hearing the cafe of Geds Church in what danger it is, if wee take it not to heart, or be not affe&ed with it (efpccial-ly now we are put in minde thereof) k is acertaine figne we are dead men: Wcftould have the fpi-rits that Mofesznd Paul had,who even wifhedto be ftroyed, fo they might five the Church. Mtfcs^ rather than that fliould pcriih, would have his

w.imt

5

mme raced out of'thebooke of life : Paul, for the Churches fake would bee anathema. It is a true« figne of a living member to bee touched with o-thers miferies-j. this was an extafie of love, in whifli out of love to the Church, they forgate themfelvcs! This here wemuft know, that if the creature could deftroy it felfe for God, it could not but be well,becaufethe good of the creature is more contained in God than in it felfe,. as the beame of theSunneisrnore contained in the Sun than in it felfe. Now is the time of considering this, now is file time of more than extraordinary fading 5 now if you have any feeling, you will (hew it; if you are living men, now you will fhew your (elves 5 now the Church lyes in tents, and wallowes in blood, now the foundations thereof are fhaken; never was the face of Chriften-dome infuch danger as now it is. Doe wee thinke to (tend now others fall 1 If the fi re be at one end of the building, (hall webefafe which are at the other end < (for all Gods houfe is but one building.) Are not they our brethren, andfonnesof the lame father i have they not the fame fpirit ? are they not of the £ime profeffion f (hall wee not then bee ready to helpe them ? wee cannot (end armes over to them, but wee may fend up prayers unto God for them: Chriftiatis are ftrongcrthan Politicians, and their prayers are armies. Let us therefore doe what wee can, the ftorme is notyet Two &h quite over. move us to

' Now there are two things that may move us to chwSw* this: . i. Theicry. 1

)gsto

■•fu

!•

■2.

jo Th* Spiritual!death infnm:

i. The greatndle of the Judgement. 2. Our ability to helpe them.

Firft, The greatneffe of the Judgement: It will prove the extinguishing of GodsChurcfa and the Golpell, and when that is oncegonc 5 what are all other things 1 It was a good faying of that Saint, Thatbrowne bread and the Gofpell was good cheare; what are all our houfcs,lands,&c. if this Spirituall food be wanting ?

Secondly, Confider our ability to helpe them.

Wemaydoemuchby our praytrs s hee that knoweth not his flrength, ufeth it not : Did not oncMofes, one Eliab ftand in the gapped They didnotthefe things as they were extraordinary men, but as they were Gods children: We may byourprayersdoeas much; though one childe may have better gifts than another, yet commonly the father loves'all alike ; fo God (although they had better gifts than we) will grant our prayers as ioone as he did theirs.

But fome man will here bee ready to make a

iW' queftion, and aske me,what I would have him doe

for the Church now ? he is but a fingleman, and

therefore is unableto doe much himfclfe alone.

isfafa I anfwer, Though thou canft not doe much, yec

what wc mufl thefe things thou mayeft doc y and therefore,

d °h f °h hs I# Pray for it: God delights-to bee called up-

UK t * on, for clfe his hand is not taken notice of i but

Pray for ic, then we Ice his hand, and acknowledge it, when

wee fee him granting our defires. So that the

ftrcngth

the Sfmtmll death in finite) g^

ftrengthof aland lyes in ChrifUans, and their ftrength lyes in their prayers, as Samffons ftrength didinhish:dre. Of«:entimespnyeris raore available than fighting : Mofes prayer in the moun-taine, did more than lojhuahs fighting in the vallies. If Nmh^D aniel^ and wb food before we (faith God, £zek. 14.20 J theyfhodd not prevaile: which fhew-eth, that if any thing could have prevailed, their prayer would : So alfo Luther atrributes all to prayer, as may be feene in divers of his Treatifes. Now this prayer which I urge unto you, mud

1. Not ofiely be fmall expreffions of the mind, Our Prayer*; but now God look es forftrong cryes, and longed b^fcr : continuance in prayer. Mofes prayed all ddy: vent * Chrift, which had leffe need than we have, prayed

all night 5 Daniel three weekes : therefore wee that have more wants and needs, ought to bee the more fervent.

2. OurprayersmuftbeSpirituall, not out ofspkituaiz. * felfe-love 5 as to defirc the iafety of the Church,

that fo under it we may lead a fafe and quiet life y but out of meere refpeft to God, and love to his Church.

3. It muft be a prayer of faith 5 fotheApoftIc ofFakb faith, 7^.5.15,16. The prayer of f tub [hall five

the ficke^&c. And a little after, The effectual! fr~ vent prayer of a righteous man avadeth much: Now there is no man righteous without faith : fo acor-dingto their faith Chrift ftill yeelded to them.

4. Pray with conftancy and feryency.- it is not With Con-for afhatchandaway,that is ph^ng toGodsbut a ftaiiCy '

F con- -

j 4 The Spiritual!death in (ime\

conftant performance of duty which hce accepted.

Of jigjuci 5- It muft beethe prayer of a righteous man:

ouineflc* Therefore, Micabi. the Prophets fought unto God in the time of trouble, but prevailed nor., becaufe they were not righteous : for it is faid there, verf.j. Doe not my words doe go&itobimthti wdketh uprightly <?

whhhumili. 6 ft muft be with humilities and thttconfifts Firft, in co afefling how unworthy we are to ob-taint any thing at the hands of God.

Secondly, how unable to helpeourfelves, and therefore to have our eyes onely to wards God. 2 * Another way to doe good to Gods Church, is^

ic^ous? to be more zealous ; feeke unto God extraordinarily : Thecaufe of the deftrufiku of a Land, is chie fly the finnes of the godly. When they grow cold and dead, and lofetheirfirft love, then God, as Rev. 2. mil remove the Candlefticke from among them, and take away his Gofpell. Indeed the carnalneffe of dead men, their prophancnefle in contemning of Gods Saints and hisGolpel,&c.ha-ften Gods Judgements on a Land, but chiefly ths Luke-warmnefle of ProfefTors doe it .-when IfracI^ as Hofea faith, is as 4 cakebalfe b*ked. Let us therefore re&ifie our lives, renew our repentance,quic-ken our zeale, elfe fJull wee be guilrieof thede-ftru&ionof Gods Ghurdi by our fin les.

Siii 4*others 3 ^ t^W me:l ^ es to doegood to Gods Church, is, to ttirre up others t<rake to heart the miferies of the Church, tp pray ? to rdnew their repentance.

Yhe Spiritual! death in finnel 'j 5

taftce. It would be good if Minifters would bee as Beacons to give warning to others, and to fee them on fire. Thus the old Chriftians did, as it were, make an armie {manu fatta) ^gainft God,by joyning together in prayer. This is a blefled a-dion to f tirre up others: thus they did in the Prophet Malachies time, Mai.3.16,Thentheythatfeared the Lord,Jpake often oneunto amther, (Teethe iffueof all,) andthe Lord barkened and heardit, and a bookt of remembrance was written before him for them that feared the Lord^and thought upon his Name. So^Zacb. 8.21. there they did fo; And the Inhabitants of the Cttie jhall goe one to another, faying, Letusgoejpee-dily to fray before the Lord, and to feeke the Lord of i/oafls, I will goe alfo. Let u* therefore^ the Apoftlc exhorts,£fr£io.24. confider one another to provoke mrfehes to this good worke of fafting and prayer for the Church >, let us marke who is a likely man to joyne with us,and not let him pafle.

4 A fourth meanes to doe good to the Church, 4; is, to doe it in due time: Jerufalem had a time to rerforme&N feeke God 5 if then fhee would have fought, fhee tIC: might havebeene faved: And Chriftcomplaines, Ztth 19.41,42. faying, If thouhadHknowne,eveit thouinthistl)yday y the things which belong unto thy peace! but now they are hid from thine eyes. And fo before Chrift, the Prophets of old complained of the people; as ler. 8.7. Tea, the Storkein the heaven knoweih her appointed twes y and the Turtle, and the Crane, and the Swa/kw obferve thetime of their com-min^but my people know not the judgement of the Lord.

P2' The

time.

The time to feekc unto ths Lord is now : Some Judgements are fudden,and have no fore-runners*, astheGunpowder-treafon, in fach.God lookes not that wee fhould meet him by repentance, be-caufeweknow them not : Others, ufe Hngr. fuch as fend feare and rumours before them, as are thofc mentioned bythe Prophet^E^.2 2.30,31. there God expels we fhould make up the hedge, andftandinthegap before him, and fo meet him with repentance to flop the judgement, with Comi- ^ *rj lc fifih meanes to doe good to the Church, is this, I^t us doe it with continuance: It may be while the newes is frefli wee will bee fervent in prayer^ but often the newes altereth, andfomc-times.it happens to be good, and then weeleave off: But this mult not be; wee naufl: bee conftant in thisdutie, to the, very uttermoft end of all; there may be ebbs and Sowings, but itisthelaft iflue which brings all: therefore let us continue in this duticof rafting and praying, that wee may trie that laft iffue of al.lt is the common fafhion to make theafrMions of thcChurch onely a wonder of nine dayes. This was the ] ewes fault/^.j^ 10, 1 r. When they heard of their enemies/or a while they would pray. But although the newes bee good, yet flill continue as the importunate widow did to the Judge, and your importunitie will move God. Set therefore to it, and continue in itj Pray for Iemfalew, let thofe frofper that lave far > pCAce,Pfalm.i22.6. Mourne apart, every familie ^port: Itisnotenoughtohearethis : andtoletthe

Moni-

Minifters voyce be to you as one that fing<tb with a pleafant voyce .• Thus were^the Prophets to the Jewes, E&ek. 33. 52. Wbcr heard biswords , but did wt doe them: and therefore God tells them that they fliall be deftroyed in the judgment.The divel willfuffer youtopurpofeand purpofe to doe this The Dr f Is

j • 1 1 r 1 • r , cunning to

dutie,but keepes you from the execution of it, and dcterremen prefent practice, which is that onely which may from doing doe the deed. Confiderit therefore,.and deferre s ood Dudes ' not the prefent doing of this dutie: what can you doe better than to deliver Gods Church, and you may doe it 5 although youbc poore and defpifed, yet being Gods Saints, your prayers are in force with God; asin Ecclef.9. 14,15. the poore man delivered the citie by his wiiedome y hee was poore and defpifed, yet it was heethat delivered . it. Others may feeme to doe much, and ftand vaunting on the hatches, .bat it is the Saints that doe it. If there be any consideration of Chrift in . you, if any love, any grace, any well-wifhing to the Church, pray for it : this is that I feare, you will purpoie to doe.it, but will deferreit 5 but, beloved, th? doing onely God regards. Wee, when weread.c how midi Alexander^ C&far, and the like,, did, we admire them; why we may doe more by our prayers, performed in a right manner : if you doe it, either the Church fttall bee delivered, and youiiiali have co.nfort ; or elfe you (hall fave your owne foules. Without you thus pray, you are guiltie of the Churches deftru&ion : The Ixorfemen^ if they Iland ftill, .although they fight

F 3 note

not againft their owne armic, yet are guiltie of their deftrudion,becaufe they fhould have fought for them* The Praetor, if hee let the enemies in the gate, hee is the deftroyer of the Citie, be-caufe he fhould have kept them out: fo the Saints, which fhould ftand in the breach, if rhey p: not, they deftroy the land: So God faies, Ezek. 22.30,31, And I [ought for a man among them^ that fhould wake up the hedge, and ft and in the gap before me for the land, that I fhould not deHroy it ; but I found none : therefore have 1powred'out againeindig-nationupmthem, I have confumed them with the fire of my wrath: their owne way havelrecompencedupon their heads y faith the Lord God. Becaufe hee could not find a man to ftand in the gap, therefore hee powred forth his indignation on the land. Their not praying deftroyes the land: The Saints and holy Prophets are the Chariots and horfe-men of Xfraell; if then they ftand ftill, they doe what in them lies to deftroy the whole Natioa: they are not onely the Chariots, but the horfemenalfo^ they are the whole defence of Ifraell; and therefore if at thefc times they be idle, they are guiltie of the deftruftion of the whole Church. Hence Salomon [aid, %^in idle man is brother to him that is a great wafer. As a Pilot, who for want of attention fuffersa Shiptobeeoverthrowne,orfplita-gainfttherockes, is guiltie of the lofle thereof: So the Prophet Samuell, notwithftanding the people had finned a great finne in forfaking God to be their King, faith, 1 Sam. u.z$. Codforbidthat I S (hould

Jhmld far/e agawH the Lord in ceafwg to fray for you: and therefore it is a great finne not to pray for Gods Church. The Jewes in the captivitie were commanded to pray for the peace of Nabu-chadnez&ar^ who was an heathen Prince ; how much more then ought wee to pray for Chriftun Princes i Andfurely, if God fhouldtake away from you this Prince, and give you fuch an one as pneemMary^ you would then know what it is to enjoy fuch a Prince, as now by Gods mercie we doe. Thercfore-ftirre upyourfelvestothedu-tie by fafting and praying, much may you dos this way. EHer delivered all the Jewes by this jneanes : it was not Esters word that did it; for what madethe King not to fleepethat night? how camehetoeallforthebooke of the Chronicle ? how light hee on that place of Mordecay ? They had firft turned God by fafting and prayer, and then hee thus prepared the King for Efter to {peak Thus then, and bythefe meanes we may releeve the Church in diftrefle; And therefore if we be true living members, let us manifeft our endevour to releeve them by thefe meanes, And thus much for the fignes of men which are ftarkc dead*

Now follow fignes of difti^idion betweene fuch as feeme to live, and fuch a$ live indeed: and thefe may bee refembled to fuch fpiritsasaf* fume bodies to themfelves, and feeme to infertile them 5 and they are chiefly all Civill men. Now they are difcernedby thefe and the like fignes;

Tin

Signerof civil The firft fignc is this* As the Angels in their aid* ««nthat icem mcc | [ )0C [ ies formed to eat and dnnke, but mani-bwilvcnencfeftednotany efte&of ir, for they did not grow indeed. by it : fothefe men, they feeme to hearc the ^, V . VVord, but they make no progreffe in it : they Grow. mayicemeto teed on me Sacraments, but they

grow by none of thefc mcanes, tfcey ftill goe on in their old tradi. They are not unlike fome men which eat as much, or more than others^ but are never the fatter, but as leane as ever they were: even fo the Minifters of the Golpellnow deliver the Spirituall food of the Word, in as great abundance as ever, yet where is the fruit < who grovves any fatter, any better liking than before < Wee, ("beloved) defire not tohaveagaine the fruit of our teaching in your under/landing only (although that be good ) but in your practice : Likeflieep-heards which would not have their hay againe of their fheepe in hay, but in themilkeand wooll. And hence it is that the Apoftle Peter exhorts them, iPet.2.2. As new borne babes t$ defirethe fin-cere milke of the Word : and why < that tGeyway grow thereby. Though thoubeeft never foweake at the firft, yet if thou groweil ftronger, it is a figneof life 5 but if thou hail gotten no ftrength in grace, nor no vidiorie over your lufts, notwith-flanding all the meanes of grace you have had, yet whatfoever you feeme, youareftillbutdwad -« men. They arc The fecond fignc is ; As the Angels, though

oumwdPxi; the y wcrc mov<:d, yet it was from no iuward, but cjpk. from

The Sfirituall death in fmnii 41

from an outward principle; fo theie Civillmen, and all hypocrites may be moved, and doe all that good men can doe, but it is not from an inward principle, butfrom fome outward and by-refpe&. They are like Clockes and Watches, which are moved by fome fpring, and therefore when the weights or fpring is do wne, they move no longer: when that falfe end which made them take in hand the fhew of Religion is gone, then they will bee no more Religious. Thus ftajh was Religious, but for fome by-end 3 viz. while Ieboiada lived 5 and therefore after his death, l$afh forfboke God. Thus many will be good whileft they are in good families, under good Governors $ but being removed from them, they turne with the fwine to the tumbling in the mire. Some againe, good exhor ^

tations and counfell will make them live well, and J

they will continue fo, while they are in that good mood: Others will bee good while aftormeof iicknefle indures, but when the funne-fhine of profperitie (hall beginne to appeare, they returne to their old courfes:they are like a Bullru(h,which hangs downe his head till the fterme is over i% but as foone as the Sunne fhines it lifts it up againe. Some may hold out longer than others, yet at the laft all will give over, becaufe they arenot moved from fome inward principle.

The third is this ^ As the Angels affumed thofe * bodies but for certaine times, and places, and oc- They do© k cafions, and afterwards laid them afide againe $ fo ^utiafoinc will your hypocrites doe in fomeplaces and com- compan^ J

G panics

panies at foms times, they will take on them the bod ies of living men, and fo have a name to live, but indeed arc dead: But come they in other places or companies, they will lay afide their bodies, and then will be as profane as any. I confefle, a godly man may bee the worfe for being in an ill cipmpanie $ they may be myrie and dime, but yet they ftill rcmaine Iheepe: as a pibble and a pearle foykd with the fkqe mire can fcarce be diftingui-fhed till they be Wafhed ; fo the godly, doe but wafh them, and then you lliall difcerne them to be pearles ; but thefe Wolves, the wicked, which onely takes fhcepes cloathing on them, comming amongft Wolves, caft off that cloathing and become as much Wolves as any. ■ The fourth figne is this : As Angels or devils

They ipeake which afliune bodies,cannot fpeake heartily as li-from the ving men, but have an artificial! framed voice,, t£tci«t! ft6 which is from the teeth outward, not heart ; fo where thcreis no true grace but feeming,i: may be difcerned from the fpeeches,not in the matter, but in the manner 5 an hypocrite may often babble more than the true Chriftian, as a blazing Starre iflhines as bright, if not brighter than the true Star ; but there is abroad difference betwixt them 5 the one fpeakes but from the head, and the other from the heart: for a true living man deth fpeake heartily and feelingly. That the manner of/peaking lunm *onver. doth much affeft others, it is plainer Hence is that

I^fflamh" 1 " C Imm re P° rts °E W^fc^ that hec lighting t^llSngl'" into a Countric mans houfe, which was wholly

— ~—-- -*— - mac-

illiterate and unlearned, hee confcfleth that his heartiefpeaking of faith and repentance^&c. did fo move him, that he thought that there was fom-thingmorein it than meere knowledge, and fo wrought on him, that by Gods grace it converted him 5 fo that the manner of ipeaking doth often affed where the matter doth not 5 wkich an hypocrite cannot have. And thus much for the fignes of feeming living, but indeed dead men. . Now having fhewed that allaredead,itfollowes thatwcfhouldfhew the meanes of getting life, which are alfo comprehended in my text,and they Twomeanw aretheletwo: 10 g« life.

1. To labour to fee that ye are dead, ( Tm that were dead in trejpajfes <mdfmnes$c.) as all men are by nature.

2. To goe to Chrift for life, hee it is onely that

can give it 5 io faith my Text (Jhee h<ith quickened

ym :) It is the propertie of God alone to give life.

Now wee cannot goe to him but by Chrift, and

we muft goe to Chrift by faith, therefore is faith

called a living faith, becaufeit unites Chrift ancf

the foule together. Now the difficultie is in this,

that men will not come to Chrift and take him:

fome come not for him at all, others take him,

but not in good earneft • as grafts put into a flock,

but not fo ingrafted as to grow thereby: but when

a man is once foundly humbled,then will he come

to Chrift, and not before ; for till then hee doth

not hunger and thirft after him: but the extreame

hungrie will bee fatisfied with nought but meat .•

G z as

as Sampfon faid,Give mc drinVe or elfc I dye.Now life confifts in the isnion betwixt Chrif I and thy foule: This union is by Luther compared to fire and iron united, which caufes the iron to have all the properties of fire,, asburne,fcorch,&c. foan humble Saint, united to Chrift, hath all his proprieties, though not in the fame meafure and degree.

Now thefe muft bee handled diftin&ly: and t her fore thefiril meanes of life, is to fee our felves children of wrath, and that wee are dead in tret paflesand finnes: The point that hence arifeth, is, That rvhofoever would be trdnjlatedjrom death to life^ DeB. mnflfirfi apprehend himfelfe to bee a child of wrath;

Mo tranflati- y^c is, he muft fee the face of God, as of an angry wkhou't ap- fr^g^ fo f arre forth as it may drive him to Chrift* prehenfion of So that a man cannot be faved untill hee hath not i^clolinw, onelyatouchortwo, but a true fenfe of finne, a deepe apprehenfion of his finnes, of death, and of damnation; for onely to fuch are all the promifes made, Chrift is onely fent to binde up the broken hearted : Chrift came to call all that were heavie laden, and thofe onely, tho fe he will eafe : Peace muft be preached to none but thofe that mourne in Sion. Therefore the Apoftlefaith, Gd.^.n. fei me^ye that Are under the Lm y doe yemtdefireto keare the Law ? Yea, the Law is faid to be a Schoolmtftv to drivemen to Chrijl : that is, firft there muft bee the Law before Chrift can bee had; for elfe, although wee fhould Preach the Gofpell, it would

be

becontemned: therefore Chrift in his time gained onely the poore 5 1 he pore receive the Gofyelk: that is, the poorc in fpirit. God will have his jewels of life and f ilvation to be efteemed, which we will never doe untill we fee our miferie, how that we are in the eftate of death. As the deliver ranee out of Egypt would never havebeene Co fv/cet, had they not beene in extreame flavery and bondage firft. God deales with us, as Princes doe with their malefa&ojrs s firil they bring their ncckes to the blocke,and then give them a pardon, for then they apprehending death, the pardon is the fwecter a nd more welcome and acceptable to them. Indeed if the queftion were made, what * God could doe in his abfolute power; I know that God might convert us and not humble us if hee would $ he might fay as hee did in theCreation, Let it be, and it muft be: hee might come ina ftill voyce onely, without fending beforea voyce rending the rockes: hee might ufc lightning and no thunder, but wee fpeakeof his ordinary courfe, wherein hee will not, for none are faved but fuch as have not onely a fight, but alfo a deepe appre-henfion of their finnes.

For the better underfendfng of this point, wee • muftconfiderthefethings: ISbuT

1 That there are three things which keepe a u man from Chrift. Three things

Firft, Vnbeleefe: when men will not beleeve ffihX that he which was borne of the Virgin M*ry was 1, Vnbcifcfe*-Chrift and God; therefore about the proving of

G3 this

this, the Apoftlesdid fpend moft time, becaufe

then it was hard to beleeve.

*. Negka of Secondly, Not caring for Chrift: as thofethat

hun. came not to the Kings feaft, they beleeved that

there was a King and a feaft, but cared not for it,

they regarded more their Oxen, &c.

r VflWilli - ' Thirdly, Not willingnefTe to part with all for

niffc to part" Chrift; they will not take him upon all coaditi-

with other on s; they fee fome need they have of Chrift, but

D% m not much: andfo they will forfake iorac things

for him, but not all: they are loath to part with

their mafter finne; like the yong man in the Gol-

pell, he had done a great deade, yet he would not

Three things part with his pofleflions. But to thefe three things

e °ajn C {hhcfe, muftbeoppofed three other things to bring us to

to bring us CO CJhnrt:

chrift lt Faith to beleeve he is God.

2. A Height humiliation to bring vs in love

with Chrift.

3. Sound humiliation, to be willing to part

with all for his fake. The firft is rtccjved amongft all Chriftians, although it is to be feared that many doe beleeve it but confufedly. The fecond is a freighter manner of apprehending of Chrift, and that a little for-row will doe, a little humiliation. But the third (which we muft have before we can be faved) to be willing to forfake all, to leave every finne for Chrift his fake: and that we will not' doc vntill Ix'dctfhJ wc bethorowl y humbled, &arefolly brokenhar-niuadon! U " ted: therefore firft a deepe humiliation i* needfary forfiivation. Secondly,

Secondly If we have not fuch an humiliation, then either:

1 WewillnotcometoChrift.

2 Or we will not flay with him*

3 Or elfe we will not doe or differ any thing

for him.

And if wee want any of thefe wee cannot be laved,

Firft, If we be not truly humbled, we can never t ; comet© Chriflynor regard him: we may preach Without Chrift long enough, and no body will regard him, feund huBli! *, except they be foundly humbled for their finnes: SotcomJto L ' as in the Law no body did cafe for the Citie of re- Chrift* fuge,buthethathadflaiaea man 5 to him onely vrhom the revenger of blood purfueth,is the Citie of refuge fweet: when the fiery Serpent had ftung a man, then he looked to the Brazen-f erpent, and never till then: fb when wefee our finnes and mi-fcrie thcreby,then,J fay,and never till then isChrift welcome. Theprodigall Sonne never thought of returning home to his Father vntill hefawthat he muft elfe ftarve; when he fawhe could no longer fubfift, then he returned. So, when wee are fb humbled for our finnes that we fee weftiall indeed be damned without Chrift, then, and never untill then we care for him. ^

Secondly, Although we doc come to Chrift, We win not yet wi thout we be truly humbled wee will never fta x with to*, ftay with him, althougft wee mayreJoyce in his lightforafeafon. And for the better underftan-dSngofthis, confide* the foure forts of grounds

which

Humiliation which reprefentcd fourc forts of hearers, Mat.if. compared ta The firft were not humbled at all, (it fell by the of groun?" 5 w *y cs f lcle > an( * frefentlpbe Fowles of the aire dtvou-Masth.i^/ red it j verf '4 ) The fecond was humbled a little, but not fo much as to lufferfbrhim, (The Sunn* f arched them for lacke of rooting, verf 6. ) The third lort were fo farre humbled for finae, that they fuflfcred fome perfections, but would not part with all for Chrift, the world they eftee-med more ; The thornes chtakedthem, verf.y. ) But the fourth ground was fully humbled; that is, they were f© humbled ia a fight of their finne, that they faw that they had more need of Chrift, than of any thing in the world, and fo would part with all for him, and fuffer any things and therefore they arc faid to bring forth fruit with fttience. Others may ftay a while with Chrift, but when that comes that they preferrebefore Chrift, then they leave Chrift $ foruntill aman can bring his heart to that pafle, that he can prize Chrift above all things, undcrgoe all perfections for hisfake^ heis not foundly humbled, but is like the fecond and third ground 4 ; 5. If wee ftay thus with Chrift, yet except wee

w c will net be thus humbled, we (hall neither fuffer nor doe i U B y C ^g°for any thing for Chrift. If Chrift had bidden iW, him, (before he was humbled) to have doncfo much

for him as he did, he would never have doneic; but when he was humbled,then, Lordjvhat wMfl thou have me doe ?

And the reafbn of this is apparent, if we confidcr thefe things: Firft.

The Doffirineof'Humiliation: qp

Firft, There arc many lufts thatdoeencimiber Rn£ t us whileft our hearts are unbroken; fo that there is fuch a bafenefleon the out fide of Religion,thac except we be humbled wee will never like it, but fhall be offended at it; and like proud fervants,fay our wages are too little, our fellow-femnts too bafe ; but on the contrary, hee that hath once beene foundly humbled, thinkes all too good for him.

Secondly,There be fuch ftrong lufts to bemot- R € *f % 2 ; tified, which cannot be done without humiliation, that we care not for Chrift: our lufts indeed njay for a while fleepe, but when once they are awaked, hkcSampfen, they cracke a two all the bonds of goodpurpofes and vowes s they are never flame untill we be foundly humbled.

Thirdly, there are fuch contrary la wes to bee R f -, delighted in, that wee can never frame our nature '^ J# unto, untill we hunger and thirft after Chirft, and then his lawes will bee meat anddrinkc untous: for before we delighted in the Law of the flefh, but now if we be truly humbled, we muft delight in the law of the Spirit.

Fourthly, There are fo many ftrong lufts to be Rsafal parted from, fo many Iptacks, which every man at feme time or other will be called upon to offer up, the which if hee doth not doe, hee will damne his owne foule; yet untill he is humbled, and fhewnc what damnation is, he will not buy falvauon fo deare.

For thefc caufes is Humiliation neceffaiy in the H " firft

jo The DoUrim of Humiliation.

firft place: Thcreforcin the Scripture this method ThcDoftrinc is alwayes ufed, by the Prophets, Apoftles, and ofHumUiati. Chrift himfelfe, they preached ever repentance before sanai- wd humiliation before iaiwftification and juftifica-ficarioh. tion : This was Chrifts order, as you may fee, Uikt 4» Thus did Nathan with David y he laboured to humble him, before he told him God had forgiven him. Thus did Ionas y Tet forty dayes and Nineveh (ka/ibe destroyed,Ion.^.Thus alfo God dealt with Adam in Paradife, he intended to reveale unto him theprc>mifes of the Goipell, and yet at the firft he ftrikes him downe with terror that made him hide himfelfe, then he told him of his ilnnes, and after all reveaks the Gofpell unto him, {The feed of the woman fhali breake the Serpents head^Gen.3.) Thus dealt Peter with his auditors, Acts 2. 58,39* Repent and be baptized every one ofyou^&c.

Thus you fee that Humiliation is fo ncceflary., that without it there is no falvation: Let us come in the next place to make fbmeUfe of it. Vfil Therefore (my brethren) feeing this is fo,con-

tentnot yourfelves with morality and civility, except you have more in you than nature can give you j nay, except you be all new, not patched up; as 2 Cor. 5. Except you bee wholly changed and caft into a new* mould, being firft broken by humiliation, you cannot be faved. Try therefore whether now you doe that that others will not doci wherein elfe doth the power of Religion confift^ Try whether you have denied yourfelves, and throughly mortified your deaxeft luft,and whatfo-

cva

The ^oSlrim ofUtimiliation* % t

ever the flefli defireth ? and whether youbee ficke of finned regard not what the world prteeth, labour you to have your hearts broken,elfeyou may pray, be charitable and loving to others, and with Htrod^ make a confeience of many things, yet all will ftand you in no ftead, becaufe it comaieth not from an humble heart : for be it never fo holy a dutie, never fo conftantly performed, except it comes from a broken heart, God accepts it not: SotheProphet Duvidrmh i Jfat^i.i6 9 i'/. God carethnotfor Sacrifices, (and yet they were his ordinances as well as our prayers,) onely a broken heart was pleafing unto him , and therefore whatfoever you lmve done from a broken heart, is accepted of God. But here Satan deceives men, with gilded things • namely, formall performance of holy duties, which when they need them (as in the day of death or trouble) ftand them in no ftead. As often he coozeneth Witches, in giving them money to doe fome murders, they laying up the money, and when they have need of it^ going to fetch it, have found nothing but dry leaves ^ E-ven thus will all the holy duties wee have performed from an unbroken heart faile us. They are like Glowormes, they glitter greatly in thedarke, Smttu but when once the Sunne comes, their light is nothing. SelW, before he was humbled, hee ac-- counted himfelfe a godly msn, and none better than he ; but afterward, hee was not worthy (as hee faid, to be counted an Afoftle. Therefore deceive not your felves any longer, for nothing is more

H 2 dan-

*z The T)ottrint of Hmi/iatioiu

dangerous than an unfound.hearr, therefore rake heed it deceive you not: if you never have beene humbled, now labour to be humbled ; for it was that that made the Publican to be juttified rather than the Pharifie, becaufe hee was humbled and the Pharifie was not: and indeed none ace fur ther from falvation than thofe that content themfclves with outward formalities.

Now in Humiliation, for our fuller under-Three qucfli. ft a ndins; of it. 1 will cxplaine thefe three que-ftions.

i Wherein Humiliation doth confift.

2 What kinde of forrow is required in this

Humiliation.

3 How we fhall know whether our forrows

are true or not ^A *; The firft queftion is, Wherein confifts this true

Humiliation 9 lAnfw* I anlwer, In three things:

Truehumilia-v j. In feeing your life to abound witha<ftual! uon confifts g QncSj jj^ inilooking into your heart and nature, in feeing our which is wholly corrupted, and the root of alle-irves abound vilC and where your corruption is ftrongeft, as fire miinne, in the root. Many labour to excufe their finnes from their nature, becaufe that that is prone unto it; but that makes their caufe the worfe, it increa-feth their vildnefle $ for, why haft thoufuch a nature, anddoftnotcurbeit i Befides, their natures are odious to God, though they never fhould breake out; as a Serpent is odious unto us,thqugh he never hurt us. Further, caafider, haft thou not

macfe

made thy nature worfe i Every finne thou haft committed makes it worfe 5 for a&uall finne doth more increafe the cultome and habit of finne ; fo that befides Adams finne, thou thy felfe art guilty of corrupting thine owne nature.

2. In confidering that there is nothing irithce 2 * . ^ that is good atall ; fo the Apoftle fmh y Rom.y. 18. ^^ther^!^ Fori know that in me dwelleth no good thing : and, nothing good Gal.$.22. The Scripture hath concluded all (noiondy inthie * men, but things) underJinne. Men thinke well of themfelves,becaufe theyhave much good in them >

but confider with thy felfe thou haft nothing good in thee at all: Can good fruit proceed from an ill tree i

3. In fmiting thy heart with anapprehenfion 5 :

of death, hell, and mifery, due to thy finne 5 then In faming thy wilt thou find thy felfe in a miferableeftate, ^^ z ^^ canft not chufe but be humbled, when in confide- ofGodscurfe ration of thefe things, thy heart fmites thee, as Belchazzars did him. And fo much for the firft queftion.

The fecond queftion is, What kindeof forrow Q^/.2; is required in this Humiliation?

1 anf*ver; Not thofe violent flaftings of for- 4«fa* ! row, which for a while amaze like a land-Hood, ^$^1

but it milft be this : true huroilia-1

When thy judgement is enlightned to fee thy tion -eftate, and the judgements of God hanging over thee 5 and after this convincing, then thy affections are ftirred to moume for thy finne. If the judgement bee fully convinced, the affeftions will H 3 follow

follow : therefore in Scripture, when any is ftid to be humbled, inthofe places is flic wed that their affe&ions were ftirred ; as we may fee, Acts 16. in the ] ay lor: and of Peter ^ it is faid of his converfion, He went out and wept bitterly .- Soalfb of thofe,^?/2. it is faid, They were pricked in their hearts: for the ground of their forrow is the convincing ofthe judgement, which workes upomhe affedions 5 therefore Chrift lakh, The Spirit flail come to convince the world offmne,&c. loh. i <5.8 .The other forrow not arifing from this convincing of the judgement, is but a palfion, andfo is ftreight gone 5 this is aa affe&ion, and fo is more permanent although it is ftiller,as the deepeft waters are ever ftillcft. And fo much for the fecond que-ftion. - ' Thethird queftion is, How fhalliieknow whe-

w*PV* 3 • t jj er t /j C f e fo trowes of his be true or no ? v4nfa. Tothislanfwer, Thereisan Humiliation not

How toknow deepe enough, a Height Humiliation 5 and there is tr uc ionow* another too deepe,which fo drownes vs in forrow that it takes awayallhopeof falvation,and brings defpaire, fuch was the ibrrow of ludas and Acbito-phel: but the third and true, is an indifferent be-tweeneboth: fometimes there may be an humiliation and no grace, as there may be a plowing and How true Hu-no f° w i n g- But true humiliation differs from other miiiacion d\U forrowes thus:

thcr fo°r? °" Krftjn the rice of it: both a godly mznund m

i # 10W ' hypocrite may;- firft, be wounded with Gods

in the rife, wrath: fecondly, defirc freedome from hell 5 but

Th? TJoStrine of Humiliation. ff

into the godly God doth inftill gracious feeds, whereby hee is humbled for finne as wefl as hell, and defires g race as well as mercy: But the hypocrite onely defires mercy and freedome from thefe torments, and therefore when the terrour ceafeth his holinefie and defire of goodnefle ccafeth, and io being eaftd from the torments, he cares for no more; but the godly hee defires to be joyned to Chrift, and to have his luftsmortified..

Secondly, in the continuance of it: hypocriti- *; call humiliation may be longer or fhorter, but it is In &e comi-never conftant, it dothvanifh; but truehumilia- £S^/; tion doth laft all the life long. The humiliation *9;-of hypocrites is like iron, which while it is hot Simile. in the fire you may fafhion it which way you will, but when it is once out, it is prefently ftiffe againe: So Pharaoh as long as Gods hand was on him, hee would let the people goe, but asfooneasthefirc ofaffli&ion was removed, his heart was hardned $ fo was Ahab and*SW. But in true humiliation God takes away the iron heart,& gives an heart of flefii, fothat although it may be brawnie a little, yet ftill it is flefti : Hypocrites fo long onely as they are under the-judgement are fofr, but the heart of the godly is al waies foft. • % I

Thirdly, by the fignes of brokennefle of heart: ^ d c ^f|f 3 Now brokennefle of heart GonwitioM of

i. Heales our finnes. Firft, the beloved, the he a fS - „ mafter finne, and then all the reft: other humilia-5^^" ourt tion skinne over,but cures not; it ftops theftreame for a while^but \t keakes out againe: k may caufe

you

you to make many purpofes to leave the finne;yea, and co leave it awhile, but you willremrne to themagaine -, whereas if one bee truly humbled heisftrongcragainftthat beloved fin than againft any other ; not but that hee hath ftrong inclinations to that finne, but hee is more fhyeof it, and fhunnes the occafions of that finne, becaufe hee hath fully felt the fmart of it, and hath by his humiliation feenethat finne more than any other. Now after the beloved finne is once healed, then - v the other finnes will foone be healed s as in a cloth

$***«• ^ j^^Qg out a deeper ftaine, the fame labour doth wafli out lefler ftaines.

^Ttcaufetft 2.; It caufeth love of Chrift : So Mary Magda-

JovctoCfanf j/^ becaufe flie was humbled much, and fawthat Chrift had forgiven her much, therefore flie loved much. So iW, who was much humbled, ever exprefled a fervent love to Chrift, as we may fee, Acts 21.13. where hee faith, having beene pcr-fwadedby his friends not to goe to Jerufalem, 7 am ready not to bee hmd> hut alfo to dye for the name of the Lordlefus: aswhofhould fay, Ifeare nothing, becaufe I care for nothing but Chrift. So alfo, 2 Cor.j.iq. he faith, The love of Chrift con-firaineth mee: and therefore when by humiliation we fee what Chrift hath done for us,wc thinke wc can never doe enough for him.

Signsto know Now you may know if you love Chrift or nots

whether wc b y t hc£e fignes: . ^

no. The nrft figne to know the love of Chnft, is o-

i.Qbcdiwcc bediences Hee that loveth Chrift, keepcth his

Com-

The. DuUrine of humiliation} ^

"Commandements, and they arc not grievous unto hira.

The fecond figne is this; If you love him, you 2 , Afoaion /hall finde in your heart that you love him, your towards bin£ heart .will be carried towards him 3 as I can tell if I love a man, for then my heart is carried towards him.

The third figne to know the love of Chrift, is $. The light thjs $-It caufeth me to efteeme of fpirituall things, p»'iw»jgoffpi* .to pviie them at an high rate, and other things lit- mua wg9t tie worth : for when-a man is foundly humbled, askehim then what he defires moft,he will anfwer-Chrift and Grace, and that his corruptions may . ceafe in him 3 as for outward things, hee pafleth not for them: as a man that fees he muft dye, hce cares for no outward wealth, take you that, give him onely the pardon of his finnes.

The fourth figne of the love of Chrift, is this j It maketh himcontent with the meaneft conditi- ^^Xhcf on. The prodigall Sonne, when he was humbled, meaneftcon-fo he might be in his fathers houfe he was content; d " 1011 *. he liked the meaneft condition, even to beafer-vant j lam unworthy to be thy fome, make mee as one of thy hiredfervants^ Luk. 15.21. So iW, after hec w^s humbled, thought hinafelfe unworthy for the Saints company, and that not for a fit onely, but even ever after he ftill cryesour, I am unworthy to beanApoflle. ThusNaom, returning home to her Countrey, fdid^Jhewentoutfull, and yet hadno-thingbut her felfe, fonnes, and husband ; fhe accounted anything too, much for her. If a man

once come to be verily perfwaded that he is worthy to be deftroycd, hee can with patience beare anyloifesandcrofles ^ for the*fe are nothing to death, which he knoweshehajth deferved •> therefore what impatience foever thou haft, fo much art thou fhort of true humiliation.

1* Feare of of- The fifth figne to know we love Chrift 3 is this;

knirngGod. It makes us fearcfull of offending God : tender-neifeof confeience is ever adcording to themea-fureof true humiliation ; for by how much the more we are humbled, by fo much doe wee fearc to offend God,and labour to walke obediently unto him. Efay 66.2. the Lord faith, TobimwiUt look that ispdore and of a contritefpir it ^ and trembleth ax my word: If thou art of a contrite heart, thou wilt tremble at his words; that is, at his Com-mandements ^ fuch an one feares to breake any Commandement, he is fenfible of the leaft finne: Hence it is, thatPw. 2S.14. feare is oppofed to hardneffe of heart; Happy is tbemmtbatfearetb aU tvay^ but he that hardnetb bis heart (ball fall into mi f chiefe: Nowtheoppofitetohardnefle, isbroken-nefle of heart, but feare is oppofed toitbecaufe it k a figne of brokennefle of heart. Now this for-fulneffe ftands in two things :

1. In a facility to be convicted of any finne; for he that is not thus broken in heart, ftands out with God, and will notyceld unto him.

2. In a feare to offend God ; for when fice k once convinced, he labours to doe according ft> his knowledges and thenisafraid to cWpleafe God ; ei-titer. x-Ia-

1 In committing the leaft finnejas Mofes would not leave the leaft hoofe behinde him $ an^ as lob feared left his formes Jlwu/d have finned in heart, lob 1,4. He was fo truly humbled* that hee would not facrifice for owne finnes onely, but even for his fonnes alfo, and that the leaft, the thoughts of their hearts. ;2 In omitting the leaft good duty, or doing it formally ; which thing the hypocrite cannot doe, becaufehehath not this tendernefle of conscience. Thefixthfigneof thelovcofChrift, is this-*Jhefinding It makes Gods Word Iweet unto us 5 as it was to ? n f [h e c ^ E c fof David, Sweeter than the bonie and the home-combe: God* Crummesarelweettoan hungry man; fo if a man hunger after the Gofpell, it willfc fweet unt& him. Indeed if the Word be fweetencd with humane Eloquence, it may bee fweet to one that is carnall(forfoitispleafing to nature,) but if the purer it is, and the more it is federated from thofe |;audy flowers; if the more piercing it is, the tweeter it is to us, then it is a figne of a broken heart j for it is a reproach to thoft that have not a broken heart, and £b it cannot be iwcet: as wee may fee, Ier.6.10. where the Lord faith, Behld y theireateisuncircumcifed, and they cannot hearken: behold, the Word of the Lord is unto them d reproach 9 they have no delight in it. Andagaine, the Prophet iaith,/m 15.1 6. Thy words were found, -and I did tat them, and thy Word was unto mee the joy and rejoy-x'mg of mint hem: It is joy and rejoycing to thofc

I 2 tha£

Co The T>oSirine of Humiliation}

that have a broken heart, as the Prophet had: nay. the (harper it is, the more they delight in it. 7.Mcekeneffe The feventh figne of our love to Chrift,is this • of fpiric, j t cau f et h meekneffe of fpirir. The Jpirtt that dtvel-' kihin us (before we are humbled) luHeth after envy, Iam./[.$.aow every naturall man is fo 5 but he that is of a broken heart envieth not, he fpends his anger on himfelfe, and lookes to his ovvne offences fo much, thathe regards notothcrs. OUeSm But fpme man will here bee ready to objeft

and fay, My nature ishafty, and I cannot fup-prefTeit. v4*f»:' Tothislanfwer, It is true, everyone by na-Humiliation tureisa Lion $ but grace when that comes,it turns changethour us into Lamb sand meeke Sheepe. Luk.^.q. icfm cryes in the wilderneffe, Prepare the way of the Lord y drc but how ? by Humility : Every bigbmoun-taine and bill fhall be diggeddowne^andthe crooked jhall be made firaight^ andtbe rough wayes jhall bee made fmootb: Humility, which prepareth for Chril?, : diggeth downethofe high mountaines,and maketh plainethofe rough wayes. I deny not but that fomtimesGods child may haue a paflion of anger; yet the peace of God rules in his heart, although that fometimes breakes out as a rebell, but it d wels not in him; Chrift is meeke,and fo are all his. And ipmuch for the third queftion.

Now to proceed further, in the explicatipnof Humiliation, and come to the fourth queftion, which is this, 9s*fi*4k JiYjwher. this Humiliation muft be inall men.

as

as well in thofe which arc wdl educated, and have fallen into no groffe finnes, as in o-thers t

I anfwer, yes ^ it muft be in all, even this great A»fw> ; Humiliation here fpoken of, elfe let them goe never fo farre, they will in the end fall away : and that is the veryreafbn why fo manyProfeflbrs,that have given up theirnames to follow Chrift, fall away, becaufc they were never humbled foundly for fiane.

Yet there is this difference betwixt the huThca \^ erc . n * miliation of one brought up well, and a grofle ° n 0 u ^Veiu-

finner: ducated and a

i. The filth of finneisnotfo fuddenly revea- g™fcfin««, led to thofe that have beene well brought up, and have fome knowledge, and therefore they are not fo fuddenly fmitten, as to thofe that lived in ignorance all their life long: thofe that have a light on thefudden, it prcfently amazeth them ; evenfo God ftrilces downe fuddenly the grofle finner, and amazes him with a more violent forrow and hnmi-liation^than he doth the other,

2. Thcjoyisnotfofudden, nor flashing, nor ti. feflfibleinhimthat hath more knowledge 5 the medicine isknowne to him asfoone as the wound: he knowes Chrift a Saviour offered up for all that are wounded for finne, and fo as foone as he feeles the wound he applies the medicine -> fo is not his trouble fo irkefome, neither being delivered hath he fuch fenfible joy: For inftance, Suppofe a man heinthcway wounded among thecves, and al-

I 3 moft:

g % the DoUnneof Humiliation.

moft killed, fo that he faw no meanes of life ; if one, a friend of his, onthefudden fhould fteppe forth andhelpe him, hee would be more fenfiblc of it, than fuch an one as knowing before he fliall be robbed, getteth company to goe with him, and foefcapes the danger. And fomuch for the fourci queftion. ^f»{/f*5. The fifth queftion is this; What is the leaft degree of Humiliation that muff be in one that will be faved ?

Ianfwer, it is fo much as will bring us home

TM^fUe- tQ Chrift ; that is, fo much as will make us ap-

grec ot humi. prehend finne to be the greateft evill in the world,

jmion win a nd Chrift to be the greateft good j fo much as

® n lk t h"gr^!, nl will enable us to make finne our chiefeftforrow,

KftcuiU, and Chrift our chiefeft joy: when wee doe fo,

Cb atcft th ood ^enwhatfbevcris offered we negleft for Chrift,

S r«at goo anc |p Ilc £^ rre | 1 2 n:l xhence isitthattheOhurches

VLTtfdi&torejoyce in Chris! with joy fmjpeakcd/e and

glorious, i Pet.i.S. For when we apprehend finne

to be the greateft evill, and by Chrift to beefreed

a mans con- from it, wc muft needs rejoyce unfpeakably. For

I'teinrhM wceare t0 know that our converfion confifts in

'ihiiii. " threethings:

i. In being foundly humbled, fo that wee fee finne to be the greateft evill in the world.

2. In ftedfaftly laying hold of Chrift, and be-leeving in him, fo that wee will not part with him for any thing in the world.

3. Inanewnefleof life, walking in obedience to ail his Commandements: and therefore Chrift

faith

Tfo Dofifrine of Humiliation. C%

faith, Ti^tf 16. Bee will fend the Comforter to-convince the world of finne, andrighttoufne(fe : firft, to humble for finnc: and in this alio there are degrees • for here one m ay be humbled more than another, and fo thirft after Chrift more j but the more wee are humbled, the better we are humbled j it is a figneGod hath a greater worke to doe by us^ when we are thus humbled : It is a great fault in us that we are prone to thinkc that we are humbled enough, and that our humiliation at our firft conversion was enough , no (beloved) our humiliation muft not be like a land-flood, tkat runnes but for a little time, but like a fpring running continually 5 for all degrees in grace, depending on God, mortification of ourlufts 3 &c. depends on thedegrees of our humiliation > and hee that is the moft humbled, would be much more if he faw himfelfetobethe better. Andfo much for the fifth queftion.

The fixth queftion is this, How fhall wc come to Q*o?. & be thus humbled i

I anfwer, 'By the Law •, for though the whole <**&• aft^ of our humiliation is wrought by the Law and ™eiy^L« the Gofpell, Rom. 6. yet that humiliation which I of huarliauoa now urge, is that legall humiliation which is • wrought by the Law : by the Law, I meane not onely the tenCdmmandements, but the reditude of our perfensto the whole Scripture, which is theexpofitionofthem: Firft, confidertherefore how much perfe&ion Gods word requireth, then how fhort you come of that perfe&ion 5 this is one meanes, ' I

Ohhtt. I but feme man will bee ready to fay, I have

done what I could, and yet I am not humbled.

Anfw* To this I anfwer, it is not the Law alone that

muft humble us, but it muft be joyned with the fpirk of bondage 5 for as to make the Gofpdl cf-fe&uall there is required the fpiritof confolation, and a faith to beleeve it; fo to make the Lawcf-fediuall ihere is required the fpirit of bondage,and

The fpiritof faith proportionable. The fpirit of bondage is

bondage,what that which enlightneth us tolee the bo;*a.

and W d 7 T• w ^ ere ^ n vvc are ^y rca f° n °f 0llr fi^nes, and then miiiauon, U " is required a faith to beleeve the threats againit thofefinnesj for faith is required to beleeve Gods threats as well as his promifes 5 faith in the generall being nothing but a lifcing us up to fee what nature cannot: for when the uncleane perfon is threatned he is not moved becaufe he beleeves not. ' ■ s

,. But here fome man will be ready to objed and

fay. Afflictions often humble us, therefore it is not the Law that doth it. Anf*. To this I anfwer, Afflictions, as the plow,makc

Howaffliai. Wa y 5 but it is the feed of the Law fowne in our Law amcurre hearts that muft humble us": indeed thofe notions, to humijiation which they had before, areinaffli&ions made to feem otherwife then before: but we muft take heed that affli&ions caufL not worldly forrow, for that is the applying of"the corrofive to a whole place. Now you muft know that there is an extraordinary humiliation which God at fome times workesin fome men, we urge not to that, fGod

workes

The DoSrine of Humiliation: 6%

workes chat in whom he pleafeth,andintendeth ro make extraordinary,,) wee urge to the ordinary humiliation. Now the meanes to attaine that, are thefefive :

The firft meanes to attaiae humiliation, is, To Five meanes enterintoaferiousconfiderationof our eftate, as to ^ umi ^a"^ theprodigall Sonne did .5 he isfaid,£//i. 15. to confidcTow 0 com to himfelfe^ and confider that his father had e- effaces, nough, and he ftarved. So every one of us fhould doe .-confider

Firft, the greatnefle of thy finnes in particular r; and make Catalogues of them.

And then fecondly, let our a#uall finnes leadc '*. us to our corrupt heart, which is the root of all. So God dealt with the children of ltracl,Deut. 8. 2. where it isfaid, God led them forty ye Ares in tht mldemejfe^ to humble them, andto prove them^ and to know what was in M their hearts$c. Hee himfelfe knew it wellenough, but by their finnes he would make it knowne to themfelves and others. So alio God dealt with Hezekias^ 2 Chron.32.31. where it is laid, God left him^ to try him y andto know all thatwasm his heart. Hezekiab had a proud heart, and God left him to himfelfe,not that God might know what was in his heart, but that hee himfelfe might know. So God tels the IfraelitesyEs^.^. 31. Yee [hall remember your owne evillwaycs^ and your doings that were not good^ and (hall loath your ftlvesin yourowne fight for your iniquity $c.

Thirdly, Having thus confidered your finnes, Sa confider Gods wrath, and the certainty of it 5 the

K s wrath

wrath of a King is the meflenger of death, what then is the wrath of almighty God? even as the power of God is more than the power of man, (o is his wrath alfo: as long as he lives, fo long will he punifh thee in hell. The confideration of this made Mofes breake out,P/rf/.po.and hyjvhoknomu; the power of his wrath ? Paul is in great heavinefle for the lewes, Rom. 9. And as God (hewed his almighty power in making of man,fo will he in deftroying . and punifhing. And this wrath of his (hall fall upon the moftienfible part of man, viz. thefoule, which as it is capable of the greateft mCwifure of joy, fois it capable of the greateft meafure of griefc. What is God but infinite/* what is his wrath but infinite? under it thou (halt mod wtfhfor death, whichnow thou meft fcarcft. t 4 Meancj,to The f cc °nd nieancs to obtaine Humiliation, is y lufferioirQw today a great while on this confideration, tofuf-to abide on us f cr f orrow t0 &[& on our hearts 5 for it is the oft andferious confideration that effeds this : and therefore we may learne fomething from Sathan, when he would drive a man todefpaire, he oft puts thoughts of Gods wrath due unto our finnes into ourmindes, hee holds the object clo(e into our mind:s, and fo letteth us thinke of nothingel(e. It is the frequent and ferious confideration of thefe things that humbleth us: This was that that hum-bled Davtd^ PfaL 51. My finne tva<s alrvaies befortm : fo lam.^. 8. Cleanfe jour hands ye [inners, andpunfic your hearts yee double minded: How is that done 1 verf.p.beaffliffed and mum: all waveringnefle

and.

The DoBrine o/Hmiiiation. By

and inftability comes from the corruption of the heart,and therefore cleanfe that; and the way to cleanfethatistobe humbled; and the way to be humbled is to fequefter your felfe from all carnall mirth (though elfelawfull) and (by on thefecontentions.

The third meanes is this- If you cannot fee finnein it felfe, labour to fee it inhiseffefls. All ^S* miferies which you fecle in your felfe, or know in cfeas. others, are the fruits of it; and this will make you fay,it is a bitter thing tofinne, lo Peter in hisfe-cond Epiftle and fecond chapter, by thi^effie<a aggravates jfinne^ where he fhewes it was foh finne that the Angels were thrownedowne *mt® hell, that the old world was drowned, tkm&irfmeand Utrmrrd) were deftroyed.

The fourth meanes to attaine humiliation is, to 4.Meanes,t© make thefe evils prefent before you by faith: as in ™ kc f^if" anoptickcglafle^thofethingsthatareafarofFwill fi3£ efe feemeneeretothofethatlookein it 5 lo thefeby faith ftiould fecme at the very doore: it may be the notconfideringthemas prefent makes them not affefl you 5 for what is a farre off, although it be in it felfe fearefuljc t is not feared,as death,&c. there- * forefet hell before your eyes, and fee it as prefent before you. Two ^.

Make prefent unto you thefe two things: • oughuo b? 1 Allfinnespaft: a thing that is paft vswillP rcre n tb eforc feeme fmall unto us, though if be as great as e-vs * ver it was before, and fo doe our finnes to us : we ufually doe as men that leave fomethmg be-• K 2 hinde

hinde them, when they are far gone they thinks it js but a little, and therefore they will not re-turne for it ; fo we being far off from our fhncs, they feeme little unto us,, but we mud remember the,day of our iniquity. Let us therefore make them our finncs prefenr, God heefteemes them as great as ever they were, let us doe fo therefore, Jet them feeme, abominable to us: thus did lob poflefle the finnes of his youth. 2 \ Things future: as Gods judgements,which are necrc at hand 3 and lye at the doore, as God faies tQCaip, although they feeme to us afarre off: But this is Satans cunning to deceive us; he is.as a Painter, v/ho by the collufion of colors makes things feeme far off which arenigh^fo he makes Gods wrath which lyes at our doore, feeme a farre off, when sis it may bee it will light on us the next day. *.Meaner The fifth meanes ..to attaine Humiliation, is, To take heed To take heed of all fuch falfe fhifts whereby ofjhifts; you may feeme to keepe off the blow of. Gods law from lighting on you: wee are never moved with thefe confederations untill all fhifts are removed; io that wee fee nothing but death, and ^ then we tremble.

Ei htfliifts ^e ^ cs ty w k* c h me ^ thinke to keepe offthe whereby men blow ofGods judgments 3 and fo with-hold them-1 a ink ]° kcep Selves fr° m being humbled,are thefe eight :

JJwG? 1 * Civilitie > * his Gloworme of civility CogUt-tereth in the darke, that wee thinke it to bee a true fparke of grace> but where the fpirit fliines wee

fcall

ThsDoffirineofRumiiiathtn 6$

fliali findeit falfe : and as the Divell deludeth Witches, in giving them leaves inftead of filver and gold, fo doth hec deale with thee here 5 for except there be a fupcrnaturall frame of thy hear:-, there is not caufeof comfort notvvithftanding all thy civility : and therefore thou muft bee fure to have fomething in thee more than nature^ for civility will not bring to heaven.

2 Formall performance of holy duties ; as 2l ; ormal1

.. r 0 , rr m performance

pray ing 5 readmg,&c. that puffes men up,ana keeps v o{ ho ) y dime* them from humiliation. If you either omitted them altogether, then your conference would checkeyou; or performed them well, then your heart would be bettered, and you would be humbled : but this formall doing of them keepes the heart dead and fenflefle. Remember therefore that nofacrifice is acceptable to God, but that that comes fvomz Broken heart,PfaL<) 1. . Vlr

3 The badncfle of your nature $ you wouldf-^jjjf doe better, but your nature is fo bad that you can-

not.But remember,firft,That that aggravates your Twoxamions.. finne, and God likes youtheworfefdr that, and I,: will the hardlier pardon you ; even as wee our felvesarereadieft to pardon an offence in a good nature. Secondly v your felfe is the cauie of the a#2 badneffe of your nature: God gave you in ^yidam a good nature, but you have loft it, andfinceby many finnes haye made it worfe by farre.

4 Gods mercy: he is mercifull, therefore you 4. Go <fc axxyy willnotfeare: but what if hee be mercifull, hee* •'■ caJJsnotthee 3 thou art not burdened with thy-

K 3 . finncs^,

,

yo TheD^Sirineof Humiliation.

iinnes, he cals oncly fuch, Come tmto mee all ye that are heavy laden^ andltvtlleafeyou. What haft thou to doe with mercy, "which ieeftnot thy mifery ? thou haft no part in it,as Ich» faid to Iezabeft. y.Thc making 5 The making confcience of many things ; coRfciencc of {q Herod did many things after lohns preaching > io many things- ^ Q cnt j[ es jy ^y nature t h e things contained in the Law, yet were without Go^Rom 2. but there is no example like unto that of AmAzia, 2 Chron. 25.2. he did that which was right in the fight of the Lord for a long time, but not with a, perfect heart. One may make conicience of praying in private, and of doing many good duties, and yet have no true grace, but doe all out of a natural! confcience for feare of punishment. 6. The delay £• Becaufe Judgements come not fvviftly, and of executing are not fpeedily executed, Minifters threaten but «f judgement t hey fecle nothing : But wee muft know, that the kfle afflictions we have had, the more are behind ; andlknownotamore miferable condition than ; this is; it is a raoft dangerous figne thou art ordained to death, when thou art thus let alone vn-puniflit: As we ufe to fay,when men are frequent-Smilu ly ficke there is no danger of death, but when they never have beeneficke, and at length fall into it, it is very dangerous; fo it is to be feared,that when once God beginnes with thee, hee will make an end) as hee threatned to Hejthnie and Phincxs ; hee will fo ftrike, that he will not flrike twice: lo that nothing can be worfe, thanfor afinnerto goe on withouctronblc.

7. Men judge thek eftates and finnes mafalle 7«Afaifeops.

.inn • nnnp (fiuthm) rhinlp ill nionc>f '

ballanceof opinion : none (fay theyj.thinke ill "

of them,but a few that are more precife than wifc Butconfider:

1 That Minifters arc onely the men by whom Thttecauii. ye beleeve^not whom ye fhould beleevc: take our ons * words but fo farre forth as they are proved unto

you by Scripture ; and if they be true, then (although few be of that minded yet you ought to beleevethtm.

2 Confider whether that latitude of Religion u which thou ftickeft unto, and hoped to bee faved by,willfervetheeonthy death-bed,andattheday ofjudgement.

3 Confider that it is the part of holy men, and f 9 of noneelfe, to difceme which are the wayes of

God; every one is to be beleeved in his owne art, therefore beleeve them»

Menthinkethatit concernes onely fome to bee t h at n f 0 °me mon holy, as Minifters 5 &c. and nor ail. I willanfwer (bouldbcho-fuch with the faying of Wifedomc, Tfo way ^ lyandnotaH. godlinejfi is too high for d foele: If thou wert wife, thou wouldeft thinke it concerned thee alfo.

Now I be!eech you (brethren) humble your ^ 4 felves, and fo much the rather, becaufenow the time and neceffity of the Church requires it, now while fhee is thus in her mourning gowne feeke not after your profits and pleafures, drinke not * •Wine in bowles, ufe not now the liberties that o-therwife lawfully you might. Remember that %ing of Vmh r 2 Sam, 11,11. The 4rh 7 andlfrael^

and-

rj z IhtDoUrint ofMumdtatkn}

atd ludd) abide in tents , and my Lord ' lod >, and the \ftr-vants of my Lord Art encamped in the open fields, fhall I then got into my houfe to eat and to drinke, and to lye with my wife ? &c. And doe as Danieldid/tiips 9. Nowpraftifealithe parrs of Humiliation^ w Gods Church needeth it; although you your felves were free, yet humble your felves for the finnes of others j continually pray to God for them. Remember what God rhreatneth to thofe, Ffa.zz 12. that when he called to mourning, they followed their pleafure -> hee faith, He will not forget it to the death: (oEfa.66.%. God is angry withall that negleft this duty, and will not bee ftirreduptoperformeit j but thofe that doe call onhimhewillheare. The unrighteous Judge, Luk. 18. was overcome by importunity,and then much more will God: if we humble our felves, as Mor-decay ^Efier 4.14. concluded excellently, Their deliverance"{hall artfe from another pUce-^ foimywe; then certainly the Church fhall ftand, and Ami* chrift fhall fall, as a mill-ftone into the fea, never . to rife up againe. I grant hee may rage very farre, he hath raged farre already, and how farre more he fhall rage, God onely knowes ; yet in the end, certaine it is he Aril fall,& the Church fhall ftand. Let us all therefore be humbled, you which have not yetbegunne this humiliation, now beginne 5 and yec which have begunne, bee ftedfaft therein, ♦knowing that your labour fliall not bee in vmcin the Lord 5 *

The next thing to be ihewed after this doflrine b • that

Mercy to be found in thrift. j$

that wee are dead in (jnne, is the meanes of recovering our life^and that is by chrijl^s it is in the Text (y §u hath bee quickened thai were dead^ &c.) Hee> that is, Chift hath done it. Hence learne this do&rinc of comfort, as a refreshing cordi-all next after the bitter potion of humiliation. That:

Whofotver wUlcome to Chrijljnay come and fin de & ° &?- 3 • mercy> Rev.22.i7. whofeverwill y lethimtajleoj r f n ^dolrinc the waters of life freely. Here I wi 11 fhe w :

1 What is meant by H7i7/(ir^/ifv^riir///) that z Taking of is, he that will receive Chrift with all his con- chrift -ditions, to be his Lord and his Ruler, &c. Whofoeverwill thus take Chrift hee may: if

wee would take Chrift before wee were humbled we might, but till we be humbled we will not take him. It is Chrift that gives life,but till we be hungry we wil not take him and eat him: the Sunneenlightenethjbut the window lets it simile. in; Chrift gives life, but our hungring after him makes us eat him, which we will not doe. untill wee be humbled.

2 May come toChrift'] that is, receive him, * Laying hold and beleeve in him; it is but laying hold of him ° ' when hee fees he muftperifhj as a man that is simiU. fallinginto the fea 3 cafts himfelfeon a rocke v

and there will lie and reft; fo wee feeing wee muft perifh without him • wee clap hold on him,and will not leave him for any perfecution or pleafure. W

3 Whofotvermff] It is generally propounded; l 0 ^™l '-,-

L for take him.

j

74 Mercy to be found in (hrtfl.

for Chrift is a common iountaine 3 he that will, may come- As lohn 7.3,7. ?fanymanthirjl,lct him come unto mee anddrinke ; htt that bcleeveth in m:e, as faith the Scripture, out ofhis bellyJhaK fotv living waters: and againe,/^.} .i6.G*dgavt his onely begotten Sonne, that whofoever bekeved in him yjhould not peri/hi but have cuerlafiitig life. As the old Adam was a common root of finne and damnation-, fois Chrift the fecond^^w* of grace and fal vation: as at the yeere of Jubilee, when the trumpet founded, whofoever would might goe free, but if any would be foflavifh as to ferve,they might; foaow to Chrift,now he calleth,whofoever will^may goe free and be deli vered 5 but if there be any fo flavifh minded as to ftay, they may*

The ground The grounds of this Do&rine why I thus ge-

^fihcDodrin nerally deliver it, arethefe:

1 en othcmifc * Becaufe elfe there were no ground of our

n© groond of faith j faith muft have a ground of Scripture,

our fakh. ^ t £ c Scripture makes noparticular promife to any man; it faith not,thou Thomas, or thou John, (halt be faved, but it faith ,WhofoeverwilF, let him come, anddrinke freely of the water of life : Then we fay 3 but I will; therefore on this ground is the ftrcngth of faith, that whofoever will, may come.

~ Faith is a- 2 Becaufe faith is about things that are;

t**?^ faith nrefuppofeth his objefl: God gives the

genertSPpromife, Whomever willbeleeve,(kallbc

faved; This istfccobjcG ofjaxrh^thispremifed

' thf

the fafthfolloweth$ and 1%, the the caufe of ail the confluences, as that Chrift is mine, I am fan&ified,juftified,&c. thefe follow faith, but the objeft is before/viz. chat whofoever wil come to Chrift, may: as,if I beleeve the world is created, then itmuftfirft be created, fbifl beleeve,I fhall be faved,if Igoe to Chrift,then Imuftfirfthavethis, for to beleeve, thzt whomever will come to Chrifi^may come.

Tocxhortfomanyasare bumbled for finne, pf£ and fee what need they have of Chrift,tocome to him to be quickened $ the fountaine is opened, fo that, be thy finnes never fo many,or great however,committed of knowledge after many vowes or covenants, yet if thou art fo touched and humbled for thy finnes, that thcutruely thirfteft after Chrift, if thou wilt take him, thoumaift. To thofe onely that are humbled is this wide doore of comfort opened 5 art thou but humbled, let thy finne be never fo great, fuppofe it be of murther,uncleanncfle,&c. let them be aggravated with all the circumftan-ces, yet if thou canft be but humbled, and then lay lK>ld on Chrift thou maieft,Rcad 1 Cor\6. ?. See what great finnes thofe were, how can you name greater ? Neither fornicator ,nor idolater % nor adulter/for effeminate y nor abufers of them/elves with mankind y nor thteves^nor covetous, nerdrunkards, nor revilers 9 nor extortioners, fla/linherit tfoKing* dome of Gtd* Andfuch were fome ofye&fbntyee anwAjbedjbntje arefanftifiedffut ye are iuftified^&c.

-75 Mercy to hefoundin Chrlft,

Nay,fuppofe you have not one jot of holinefle, nor of godly forrow, yet doe but take Chrift, and hee is thine. To looke for forrow and .holineffe before thou takeft Chrift, is to looke for life before the foule. Therefore doe but take him and hee is thine: for,

i The promife is free without any condition ; If godly forrow and grace were required, it were not free- godly forrow and grace followes faith, but are not required before it.

2 The promife is generally UHark.i6.i6.

Cot yet unto all the world, and preach the Gof-

pell to every creature: If therefore there be any

poore. foule touched with his finnes, fb as

hee wilMoe or fuffer any thing for Chrift,

to him I fpeake comfort, to him Chriftdoth

belong, thou maieft have C h R i s t if thou

wilt.

Obiett. But fome man will here be ready to ob-

j.e& and fay, Then every one will take him.

tAnfwer. To this I anfwer,Every one would take him

Evcr y Tv *° r a S av * our > but there be conditions follow*

chrift mS i Q g after, though not going before faith: if

Saviour.but you beleeve hee is yonr Saviour, you muft

notasaLor(1, beleeve hee is your Lord, you muft ferve

him .in all his commands, and leave all yonr

finnes, which none will doe, untill they fee

that without him they cannot but pcriih:

and rfSfee but they will take him, whom,

when they have taken him, he deicendeth

Mtrcy to be found in Chrifl. jy

into thern^ and quickeneth them, and animates them, and makes them like himfelfe. As fire doth yron, to have the fame quali. Simiie. ties which fire hath 3 although not the fame degrees. Thus when a man 3 humbled for finne 5 longeth after Chrift, and receives him,Chrift enters into him 3 and gives him a threefold ^jjjjj^ g1 ^* life: i The life of guiltlefnefle, by which quickeneth a wee are free from the guilt offinne. 2 The *«e-fddJjfc life of grace. 5 The life of joy. Thus hee quickeneth thofe which are dead in tre/pajfes and finnes. Hitherto of the firfl verfe, we come now to the fecond*

:

Continuance in

SINNE

DANGEROVS.

EpHES.2. VERS.2.

Wherin in times fafi n walked according to theemfe of this world 9 accerding to the Prince of the power of the aire, the fpirit that now ruteth in the children ofdifebedience^c.

Fter the Apoftle had proved thefe Ephefianss to whom hee writes, to be dead in trefpajjes and finnes ; here in the next verfe nee proceeds to confirme his Dor&rinejby proving them to be dead men ftom the fignes of death, which are three: That tbtj walked*

I AcccrdingtothecwrfeofthemlJ: % According to the Prince of 'the *tnH 3 In the ItTftt ofthefiefk »

So Continuance infinne dangerous]

Thefe are the guides by whom they were Ie A, the world, the flefh and thedivell: where fuc guides lead a man, hee is like to runne a goou courfe.

Now the point of Do&rine that arifcth from thefirftofthefe, is:

c DoBr t x . <T}] at whoever walketh in anycourftojftnne^is a

dead man^and the child of wrath. that is, if there be any ruling luft in a man, fo that hee foilowes it, and it commandethhim,thatmanisinthe eftate of condemnation,

TbeDoftrinc ^his * s pl a * ne 3 Rem.S. t. 7here it nocondem.

proovcd by nation to thofe which are in chrift Jefus jvho walke not

Scripture, a f ter the fle(h> hut after the fpirit. If there be no condemnation to thofe which walke after the fpirit; then certainely there is condemnation to thofe which walke after the fiefli: So like-wife, Rom. 6. 14. Sin hath no domwionover you fir you are not under the law> but under grace ; that is,if fin hath but dominion over you, then were you in the eftate of death: if but any luft hath dominion over you, fo that you muft yeeld obedience to it, you are not in the eftate of grace,but of damnation: and the.reafon hereof is verf. 18, becaufe,jw artthefervamsoffwne^ (for his fir-wants you are whom you obey.) Suppofe you have but any one predominant finne, it is enough to damme thee. There are fbme that can deny the fin of Jufts., butfor to leave rfieircompany^that they cannot doe: Againe,fome can leave their , company^ but by no raeanes will parr with the L " finne

"Continuance in finne dangerous. %*

finffe of luft•• fome can part with both: but for their riches, they will not part with a penny 5 and fofor other particulars, many will be coil-Tent te part with fome of their fins,but one is fo fweet,that they will not part with it. But let all fuch know, that if they have butany one finne to rule and reigne fo in them, that they muft needs obey it $ if it be fo fweet unto them,thst they cannot leave it, they areinthecftateof condemnation: yea,if they continue but in any one knowrie finne, for there is but one way to heaven,but by-waies a thoufand: now, if thou takeft but one by-way, it will leade thee from heaven as well as if twenty* for the right way to hit the marke, is but one, but there are many by-waies wherein we may mifTe.

I added, wbefnvtr watketh in any knoxent finne* Indeed, a man may fometimes by chance flip out of the way into fome finne- but I meane not fuch a man,6ut him that maketh fome finne his continuall walke.

But every one will be ready to fay; This is a hard faying, and who can indure it ? I will s ) reafonl therefore fhew you lome reafons for it.

Thefirftreafonis, becaufe, thatwhofoever &**&»• *• walketh in any knowne finne, is overcome of Sh^fin^ finne, and whofoever is overcome of finne can- oTcrcomc of not be faved. Indeed, agodly man may often- fiane-times be foiled, but never is overcome, and at thelaft getteth the vidory: But when a man affimulates himfelfe to finne, and without any

M relu&ation

g* Continuance infinnt dangeroni:

relu Nation is overcome of it, ftiiving no «ore againft it, as fire when itisouercome by water, that man is certainely in the eftate of con. demnation. This ii the meaning of the Apo-ftle Peter, 2 Pet.2.9. while they promife them liber* tie y they themselves are the fervants of corruption Jor of whom a man is overcome ^ofthe fame hee is brought in bondage: If any finne overcome thee,thou art in the eftate of damnation. It will not ferve our turne, to ufe thofe weake excufes, which commonly is our plea • to fay, wee cannot leave them^becaufe wcare flefhand blood 5 and they are naturally in us, Reafen 2. ^ c ^ econc * re *f° n 1S * becaufe, whofoever in him * finne walketh in any knowne finne, in him finne is hath the chief-predominant, and hath the chiefe command, ^^^ and where that hath the chiefe command and place, rules, God hath no place • for the motion fol-

lowes the predominant element; ifgodlineffe he predominant, that moves us and rules us; if finne be predominant in us, that rules us. As a man fpeaketh out of the abundance that is in his heart, f© alfo he worketh out of the abundance that is in his heart. This is plaine, for when Chrift would fhew their hearts to be bad, hee biddeth them confider their fpeech; and if he could gather the naughtincfle of their hearts by their fpeech, then certainly much more by their a&ions and workes. Obiett, I 3 but fome may fay, I have a fecret finne in

my heart,yet it breakethnot jfbrth 5 Ikeepcit

Continuance infinne dmgerouil £ j

in, and will not fuffer it to come out,and Co long it is not predominant, neither doth iFbeare rule, neither doth he walke after it, but covers it.

I anfwer, they have fo, and though they doe Mfc not walke after trhem, yet they are not the better for that, for God judgeth according to the inward heart, he judgeth according to thehea* ven we aime at in our owne hearts, he feeth the fecret bent of the heart which way ft is $ it .may feeme contrary to the eyes of men, but hee judgeth not according to the outward appearance, but hee judgeth with righteous judgement.

The third reafon is, becaufe,that whofoeyer Reaf. £ lyeth in any knowne finne,is an hypocrite, and Hccisat.% f : no hypocrite can be faved,though he doth other P ocritc * things never fo well; for fuch an one hangeth not like the fprigge, but like a bough that is al-moft rent off the olive tree, which can never profper. If he did but a little, and yet did it in finceritie, it would be accepted,whereas>while hedothmuch,yetinhypooffie,God regardeth f od fa « hr ^ it not. This I finde by comparing thefe two £%\ t u h bg S places together. 2 Cron.i 5.2. And zOmij. wichGnccri. 17. Inthefirftplaceitisfaid 5 that Amazidiid*^*** that which was right in the fight of the Lord, but not things with withaferfeft heart y and y therefore God reje&ed Hypocrifie, him: the meaning is, that he was not throughout perfeft, bnthad fome fecret finne in him, therefore God reje&ed him.

M 2 Now,

$4 Continuance mfinnt eUngeroutl

Now, in the other place, It is faid, The hem tfhS&nasprfett all his daiesflet as we may read, he had many infirmities: as i He put not away the high places: 2 He relied upon the King of Eqyft: 3 He trufted on the Phy ficians: 4 He put the Prophet into prifon ♦ Yet notwithftan-ding all thefe infirmities, it is faid, his heart was ferfefi, becaufe that thefe did not rule in him: For,where there is found humiliation wrought in any man, he,though thefe through infirmity may be in him, yet he walketh not after them., and then only humiliation is good, when a man is defirous to be rid of his finnes 5 and this the hypocrite wanteth,becaufe there is rottennefle at the core, and his heart is not truly found. ReAfon 4> The fourth reafon is, becaufe that hee that He is ready to walkethbutinany one knowne finne,ifhe had ronncimo c- b ut tentation unto other finnes,he would runne ac(afipn Up ° n ioto them alfo. Thence is that of the Apoftle James 2.10,1 r. Whofeever fhaffkeepthewholelatp 9 and yet ojfendin toe pointy isguiltkofall^ his meaning is,that if fuch a man had but as ftrong ten-rations unto other fins,he would commit them alfb • for if a man doeth any duty outof finceri-ty,he would.do all,becaufe that God commanded all, as it followeth in the fame place: For he thatfiid, Dee not commit adulteri *, faid a/Jo, Doe not kill: Now } ifthoucommit,not4dMlterie } yetifthoft kill) thou art become a tranfgreflo r of the whole law* For* looke what finnefoever thou art tempted anto, the fame thou wilt commit, and if * nun*

dred

dred tentations fhouldjas muchbefetthee,thou wouldeft yeeld to them all as well as to one.

For the better meaning of the point,here it £«& may be demanded, what this walking is. What ^ his waJ

To this I anfwer,It is a metaphor taken from J^ # " the manner of men in their moftufuall and or- Right* walk* dinary carriage of themfelves $ and therefore ir in § ^tnown* needes fbme explanation,becaufe it is a figura* ^ oi ^ 0 c f ^ tive fpeech. Now it is difeerned by thefe way, foure things,

Firft,See what way a man choofeth to walke in • If a man by accident happeneth to fail into fome by-path 3 where lies not his journy, that way is not of his choofing, hee is not faid to walke in that way: Pfal. 112.30. There David faith, I have cbofen the way of truths thy iudgc-ments have 1 laidfaforeme. His meaning Is,when hee did wholly confider what [ournie to take, then hee fell into Godspath, and went in his wares- this was his refolution. If then after confideration thou haft a full pttrpofeandin- # ward refolution to go in the paths of righteouP neffe, thou walkeft right.

2i See what way thou goeft forward in, for * Byibcpro« that way thou walkeft in 5 if a man choofe a * rcffc lherm ' way, and goe not on in that way, it is nothing ; David,Pfal.up. 32. faies, lwillrunne the way if thy €6mmandement$> when tfwu jhalt inhrgt mj heart. But many are here deceived, they thinke they have cho/enihe waies of God, and yet go oninthewaicsoffinne$ if they would walke

M 1 aright 3 ,

aright, they rauft hold on the paths of good-neffc. 3 Bycompa- 3 See what companions and guides you fcStt* B * choofe for your journie 5 if thou profeffe thou haftchofenthewaiesof God, and yet doft delight in the fame finfull pleafures thoudideft defire, thou maieft fay what thou wilt, but cer-tein it is,that thou art the fame man thou wert: for Dwids refoiution, when hee walked in this path,was quite contrary, he faies, Away from me jit that worke imq«itie t for 1 will novo keepe the com-mandemtntsofmyGid. And this is laid downe ia the Text: if therefore wee follow the fame guides, the world, the flefh and the divell, wee ftill go wrong,and are not yet in the right way. 4 Byih • 4 See what provifion thou makeft for the r Son wee place before thou come thither j See whether m * ke * thou feekeft God or the divell. A man that is

to travell into/^/y,or any other country to traf-ficke there 3 will De fure to provide afore-hand ♦ for his journie • doe thou likewife,fee for what country thou bringeft exchange for 5 if thou feift out all here for heaven,it is a figne thou art travelling thither ^ but if wee will make fliip-wracke of a good confidence, and all our care is to gaine here, it is a plaine figne we walke not aright; and that wee mind nothing lefle than heaven. Now, thus much for the meaning of walking. rfilT. The ufes follow : 1 This fhauldbeatriall

ro for us to examine ourfehres, whcrfier ^cebe

living

living men or no • for if we be living, then we we wa ^ c irt walke, and if wee walke, then wee are to fee &e right way whether we walke in the right way or not 5 for, orno# this is the fcope of the Apofte here. Now, this we may know by that place, Eom.8.1. There is no'condemnation to them which are in Chrift lefts > who walke not after thefefh, but after the Spirit : his meaning is,by this yee (hall know 3 whether ye are in Cnrift Jefus or not,if ye are in Chrift, yee walke not after the flefli, but after the Spirit. This is a fure place of triall, and a true touchftone. Andthis^triall is very neceflarie for us 5 becaufe, that men live in the Church as corne lies in the barne, after it is threfht in the floore. It is called corne from the more worthy part, and that rightly, yet there is more chaffe than corne in the heap, and therefore it is neceffary that the fannefhould come and difc«rne the chaffe from the true corne: fo intheChurch, there isneedofthefannealfo, to winnow the good corne from the chaffe, Let men therefore by thefe two rules examine Two rules c© themfelves: ' ^^*«

1 Seeifitbeaknowne;finne, right.

2 See if you continue in any finne, 2 To fecwhe-1 See if it be a knowne finne. knownc fi"

A good man may continue in finne, and yet be perfeft before God 5 if hee know it not to be a finne • as the Patriarkes lay in polygamie 3 ye t it was not acounted of before God, becaufe they knew it not tobca finne; There were ma-

8$ Continuance in finne dangerousl

ny good Kings contiaued in it, but if they had knowne it to be a finne, they would have forfa-kenit, andtherefore, forallrhat they are faid

Simile. toferveGod: As for example, agoodfubjeA may be faid tobe obedient to his Prince, when it may be he doethnot that which at that time is his Prince* will; becaufe, that if he knew what were his Princes will, he would doe it but if a man willingly commits treafon,he can-not be faid to be a faithfull fubje&; fo he that finnes againft knowledge, cannot be a good maa.

* To fee if 2 See l ^y fi nne ^ e con tinned in.

*hy finne be It is the continuance in fin that makes thee

continued in. t jj e in e ft ate 0 f condemnationsf it be a knowne fin a man fals into, yet if he continue not therin, this is noargument againft him,for the godlieft man upon occafion may fall, but Rich a man is not himfelfe. Hence is that fiying, He was m himfelfe when hie did it: But as for thofe that make a common trade of finning, they cannot lay, but that they are themfdves in the comic-ting thereof. In the godly,as Paulfaid>Rom.j: 17. 7iow % thenjitis no more I tb*t do it Jbutfinne thdt dwellethin mee. It is not they,but finne that ftill remaineth in them: yet the finne, though it be in them after their regeneration, yet it hath no pofleflion as it had before.Takc heed therefore, that although thou haft the fame occasions offered thee as before thou haddeft,yet tfrou doft notcontinuein iu but totally abftefoe there-

from*

Continuance infinmdangerous] 8<j

from,f or a wicked man may a great while 5 even, a whole yeer.abileirie from fome fin>andyet be faid ico lie in it 3 bccaufe^hat if he had the fame occafions offered as before he had, he would have committed the fame finne as before hee did. Let every man therefore looke backe un-' to his owne heart, and confider with himfelfe, whether he is not the fame man he was • fome had their delight in covetoufhefle 3 fome in plea. fupe,fomein preferment,fome in credit,efcam in now your felves, and fee whether thou doft not delight in the fame things ftill 5 fee if thou doft not continue ftill in them,and comit thun ufually,and fo judge of it accordingly.

But here men may make many evafions, and find many doubts, that it is no knowne fin, that they lie not in it,and the like. Therefore, to the end I may make it plaine, I will reduce all to thefe five heads:

The firft queftion fhall be this, when it is a Sb*Jl. r; knowne finne,for the hypocrite will be ready to ^ cn n n \ is * find an evafionaboutthis 5 as for thebreaking of the Sabbath, for covetoufheffe and the like, they will fay they are no finnes, how fhall they know they are finnes ?

Tothislanfwer, the fparkesof confcience ^"^ m3 will glow in the midft of this darknefTe, that confaence 0 * will grudge at that fin, andthenbefwreit isa will «){ b«n knowne fin, though it doe but whifperagainft k w r ^J n ^ * it. If therefore thy confcience teils thee, that iiich and fuch things are naught, and to be a-

N voided^

c o Contimiance Infinite dangerom

voided, (although it may be for a time thou maieft keepe downe thy confeience, and fuffe-reftit not to fpeake out for the noifethy lufts make) yet^ when thoufhalt cometolieupon thy death-bed, and at the laft day, when thou fhaltappeare before God in judgement, then for certaine fhalt thoafind rhefe to be fins^and that to thy coft: Thou nowwilt be readyto fay fome thfng,and put away thy fin from thee, but tlwt will not ferve the turne 5 harken therefore now to thy conference- and fee whether that doth not tell thee/uch and fuch things are finfull.

Obiett* Here it may be demanded ; A godly man

fometimes may have afcruple in confeience, whether he is to doe fuch or fuch things; now therefore wherein lies the difference betweene thefcrupleof the godly, and ignorance of the wicked.

Anfw. To this I anfwer,Indeed there is a great dif-

ference betweene the fcrupleof the godly,and the ignorance that is in the wicked, and the

b^ieenTthc murmuring and accufing of a guilty confei-

accuHng of a ence. There are three fignes whereby they may

guilty confdbedifccrncc } :

ence, and the r . + •;

fcrupic* of i For the guilty confeience; when he lies m ihegodiy. a knowne fin, and his confeience tells him it is The wicked a fi n 5^ e ma kes no inquiry after it, buthe findes after know- fuch a fweetneffe in it 5 that his heart is ingaged 'bu gC fe C in d* t0 ll ^ c cannot fp ea ke againft it,nay,herefolves i>f orfakc h* t0 fin^yca, and whenfoever he is reproved for it,

he

Contlmiamt injitine dangerow\ yi

he is very angry. But on the contrary fide, for bim that hath a fcruple in confeience might he but ht informed of it that it were a finne, hee would fain know it, and with all his heart leave it. Therefore he doth but inquire and labour by all meanes to know if it be a fin, and no fooner doth he know it to be a fin, butheforfekethit.

2 Thou maieftdifcerne of it by the fubjed ?*£ r ^ ka matter of their fcruple: ifit be a hard knot and matter." ' queftion,then it may be in a good man,and fuch an one fhould gather the founded and beft rea-fons, and fee what fide is moft probable, and that he mud follow. But on the contrary fide, ifit be an eafie matter of morality, then thou art the more to-be fufpe<Sed,for the morall law is ingrafted into our hearts* For an inftance* if it be about the negleft of the Sabbath, or about company keeping,and the like, the confeience that is a virgin, and never will be corrupted, -that will tell theethefe things, and perfwade thee of them,- Indeede, fometimes thou maiefthave a feared confeience, pad feeling, and then, when once thy confeience hath done telling of thee, then thou art in a pittifull caie.

5 Thou maieftdifcerne of them by the reft Differ, f of their a£Uons;if they have a good confeience, in ihe reft of they will be troubled about that^and the reft of lhcir 2 * ,on * their life will be good: but! thou maieft quickly gather whether it be a raging fin or no,for then they will doe all things on the other fide, and one known Cm drawes on another^and the falfe-

N 2 neffe

p2 Continuance infinne dattgerouf.

neflc of their hearts will be difcerned in other things alfo; for one raigning fin is like to a dif. eafe that weakneth all the faculties of the body : for even fo that weakneth all the faculties ofthefoule. And fo much of the Srftqueftion. £>*ft. The fecond queftion is this, he that is a car-

nail man may lay, I doe many good things as well as others, and although Idoefometime fin,yet I allow not my felfe therein; and what can a godly man doe or fay more ? Ah[w. f 0 t hi s i anfwer : Godly men and wicked

wherein a m *J S oe f arre together,but in themfelves they godly man & differ much. Therefore firft, I will fhew how

bec fSd to a- *" arre ^ e y ma y ^ e ***<* t0 a g rce anc * differ, and grec & diScr. fecondly 5 how they may be difcerned. 5 Th h c * a s tc * i. In thefe things they agree and differ, differ* tothe Firft,both may agree in the way,and yet dif-end of their fer in the end,their journeies end may be 2. (e-J 0 ""^' veral places: for the end of allthatagodly mail doth, is the glory of God 1, but the good which a wicked man doth, is either out or fome pre-fent feare,orhope,or flafhes of confidence, or for fom by-refpe&s, fo that in al he aimes moft at his owne profit • it proceedethnot from the % . , inward man,a new regenerated hearths it doth in the godly: for example, fuppofe a man travelling, and by chance fall into London road, becaufeitis coincident with his way,and not becaufehisjourneyliesco London, but only for that is his readieft and perhaps cleaneft way • now wee cannot fay, that man tends to

Lon*

London for all that, becaufe here the denomination is taken from the utmoft end of his jour-

ny.

2. They both agree and differ for the difap- * .jF he y bo * ! proving of evill: I know that this may be in the d fof *in *tL wicked a difapproving of evil,as well as in the difapproviag godly: wherefore wc are to know that there is of cvl11, a twofold difapproving of evill.

1. That that arifeth from a principle na- Difapproving ture,in confcience. of evill ww^

2. From a true principle of regeneration, foW%

If thy difallowing of fin doth but arifc from a naturali confcience, thar is nothing. But if it be from a principle of regeneratio ,that is ,from ^newdifpofition that is wrought in us^iffrom it we difallow fin 3 ourcafeisgood.i

But now the fignes whereby we (halldif- Three fgneai cerne betweene thefe two, are three: b«teenT^

The firft fignc is this 9 if thou doft difallow natural! «ur-thy felfe in finne from a new principle of 11 ^ ® f ^. regeneration 3 thou wilt abfteine from fin with ™k. " delight, and fettle upon goodnefle,as a ftone 3 1 a delightful or any other heavy thing refts in its centre, for ^ cmmg r working with a habitus workingwith delight, when a man fets himfelfe againft fin with all mightandmaine,thenitisatruefigne. But now for the naturall confcience,let him be but out of his old company he is out of his element whatfoever good thing he doth, he doth it not with the whole bent ofhis fpirit, but it feemes< tedious unto h*nv

94 Continuance in finne dangmHsl % a change & The fccond figne whereby you rhay difcerne tea"? b°oth b a C *» natural confcience,is fin ; if he loveth thofe gainftoidfins that continue in fuch fins as he doth- ifhebea *J^ doers drunkard, he doth delight in drunkards, if a gamefter,hc doth delight in gamefters: for he never comes to the contrary grace, but hath pleafure in them that commit the fame fins But the regenerate man, hee that hath a heart changed, his heart rifeth again ft fuch men. Therefore, Rom.1.32. it is faid, Who knomngthc indgement ofGod(that they which comitfuch things\ are worth) of death) not onely doe the fame , but hare pleafure in them that doe them. If this is reckoned as one of the fins of the Gentiles, not onely to commit fins themfelves, but alfo to take plea* fure in thofe that commit the fame fins .When therefore a man hates them that love goQctofes, and favourethand delighteth in thofe that are evill,its a great figne the heart is not changed-for the Scripture makes thataleffefigneof a dead man,to doe evill,than to favour them that doe it. On the contrary fide, for a man to favour good men and goodnefTe and hate fin, it is a great figne of a regenerated man$ when,as the wife man faith, Provxg, to, Theun)ufirnan is an abomination to the )ufh.

fh* C ho? gC ° f ^ ie l ^ S ne Whereby'you may difcerne cw © eoia, j— s ^.^ .£ thydifallowancejoffinen arffe

Simile. froma true principle of regeneration, it will transforme the whole man • as a fprig being once ingrafted into the ftocke, will change the

"" whole

finthmnce infant dangerous] £§

whole nature of the ftocke. For Iooke what the will is fet upon, that wil change the whole man^and draw that after it; fee therefore now what thy fpeeches and delights are, if thy dif-allowanceoffinne arifefrom a good principle, they are true, On the contrary fide, the naru-rall confidence that doth not transforme the whofcp man, but onely in fome few things, though it difallow of finne 3 yet it will {goe on in fin- and fuch men hold 3 or as the word in the originall is, (Rom.i. )8. ) They imfrifon the truth in unrlghteoufaeffe. Their confciences be-inlightned, theykeepeit, and imprifon it in that faculty • The confcience that telleth us what to doe,and yet there is no general amendment in us. And this is a great figne wee are not inwardly changed. And fo much for the fe-cond queftion.

The third queftion is this; godly men often- Q*^»$ • times relapfe and goe backe againe and againe, and often rail into the fame fin ? and they know it to be a fin: how therefore fhall I diftinguifh betweene this relapfingand lying in fin ?

To this I anfwer : You fhall diftinguifh it tAnfw. ■ bythefe3. fignes:

The firft figne is this, a godly man never re- Diftinais fee. Iapfes into purpofes of finning, hee doth not ™* c a v^j before hand premeditate and think of the plea- fing L/v^g fantnefle and fweetnefTe thereof: and after infinnc * this manner is it faid, he that is borne of Go A can- iJL£\ Q "^ not firmc^ for hee is overcome of fin but upon

fome

p6 Continuance injinne danger dOP.

fomeoccafion. But the wicked man after hee hath committed fin, doth purpofc todoe it a-gaine- fo that hee cannot be properly faid to fall into fin againe, becaufe in putpofe hee never left it. i He favour- The fecond figne is this • Looke what finne ah not his £n a carnall man ly eth in, that is his beloved finne, he favourcch it moft, and would not be crofled in it, he cannot abide to be told and admonifh-ed of that finne. Now it is otkerwife with the godly man, he favoureth not himfelfe herein, but that finne which he is moft ready to fall into, he is gladdeft to heare that condemned, he is very willing to heare the Preacher fpeakea-gainftthat. As for the wicked man hee muft not he touched, hee is like a lame man which cannot indure to be ftirred, fo he cannot abide that his beloved fin fhould bee fpoken againft, 3 He failsnot 3 There is a great difference in thefe two

into the fame • r -T,, Q

fin. things.

i. The godly man falls not into it fo often as he did before.

2. Hee faHs not into it after the fame manner. bcS?** i. He falls not fo often ashe did before.

He doth greatly refift it, the being andef-fence of finne is not ftill in him, though it may be in part; if the fame occafions bee fet before him, yet he is not drawne away as hee was before. As for the wicked man, he is the fame he was, and upon every flight occafion he will be

drawre

drawne away; he cannot abfteine from finning^ 1 becaufe that finne is not weakend, but is full ftill inhim,

2 For the manner:

Although he doth fometimes flip 3 yet it is * Afar die with great gricfe and relu&ation, hee is more aaac raanncr ' forty for it alwaies,and every time gets ground of it, and ftrength againft it.Butas for the wicked man it is nothing fo, hee doth it with as much joy aseverhe did, heefindeth as much fweetnefieinitaseverhe did before. So then we fee there is a plainc difference between the relapfes of the godly, and the wickeds lying in fin. And fo much for the third queftion.

The fourth queftion, or rather anobjefli- Q**jf.4« pn 5 is this: Nobody can doeallthings 3 thebeft of us are finners 3 we are but flefh and blood, which is fraile, the beft have fome impcrfe &i-ons • and therefore, who is it that finneth not ?

To this Ianfwer, It is true that all men ate exfy*: finners 5 the godly offend as well as the wicked, yea,the godly offend often 5 and much - but yet £™ g; there is a double difference between the offen- twcentfeefinf ces of the godly and the wicked, -of Ac godly

hypocrite hath aiwaies Tome pre- kcd. dominantand ruling fin in him 3 wherein]ie ft- > *« *« «W vourethhimfelfe, fo that all he doth mufth^ve S^Sjjfi refpe&toit, and whereteligioncroflesthat it rowans muftgiveplacie, and thelemuftbeabawlkiiSg of good duties-jif itbeagainft it. Butasfor the godfy,in them there is nopredominant finne^it

O majM

may be now one infirmity ftarts up, then another, but downe they goe againc, none can get the vi&ory over him. The hypocrite hath fome domjnering finne , in which he will be favoured, but as for the godly man, hedefires nonetofparehim. * I^!!'!;™ £ There is a great difference in the manner;

commit Iinnc • ? 1 i 1 i . 5

as a proper a wicked man doth it as his proper worke, workc. his delight and his glory, hee ads himfclfc in it. But the godly man, he ads not himfclfc in committing fuch a finne, it is not he that fins, but fomething that is in him,and he is very ferry afterwards that he was fo foolifhly overta-Similel ken therewith. One man may weareachaine for an ornament,another for a fetter ,and would withallhis heart beridofit: foitiswiththe

fodiyman, his fin isaburthen unto him, and e would be very glad tobe rid of it, but to the wicked man jt is no burthen, but herejoyceth in it, heaccountethitallhispleafure, be reckons it a iofle to be hindred in his way, or to leave it. Thegodlymanheefteemethitasve-. ryhurcfull, he knowes it hinders him, fothat hecannotdoe that he would. The godly man, heeiuertainesfinasatheefc, but the wicked man as a welcome gue ft. And fo much for the fourth queflign.

The fifth and laft qucftion is this, How fhall wicdiftinguifh bqtwecne the purpofesofthe !wickedandof the godly,becaufe thatoft times bo*h fceme to be good 5 £nd there be many men

Continuance infant dangerous*. $9

that have good purpofes,and do but very little.

To this I anfwer, the purpofes of the hypo. Anfw. crite are weake,and bring nothing to paffe,biit The purpofe* as they rife, Co they prefcntlyvanifliagaine s ^JiTana But the godly mans, they are well rooted in fruideffe, but the foule, and bring the thing to pafle that ^ 0 l n hc a ^ they labour to effeft. A good man will ufe all f C auail the meanes he can to abfteine from fin, he will fhun all the oecafions: but the wicked man, be will not abfteine from the oecafions, hec knowes his nature will be ready to take hold offinne, and yet he will not avoid theoccafi-ons and allurements thereto 5 furely therefore this man hath no purpofe to leave fin • for if his purpofebe not put in practice, he had as good never purpofe, for it hath no effeft. Thegod-ly man, nee will ufe all good meanes to further his intent, by fafting and praier, and all other good duties. Againc,agodlyman,ifhe hathaluftin finne 3 hec will refift it with all his might, and never give over, though hee doth flip, yet hee prefently rifeth againe, and ncverceafeth, and thereforeitlhall notbeira-putedtohim; but if a man hath flitting purposes in his btaine, that is nothing, though he falleth not into the fame finne fo often. Thus much for the firft ufe of trial 1.

The fecond ufe fervcth for comfort. For VfeS. if this be a figne of deadnefle, to walke in Jj£^ t rt £ finne 5 Then is sit a matter of comfort to all not coaunuc thofb, who, although they often times flip f «n*

109 Continuance inpnnt dangerous.

into finpe, yet are fincere hearted, and doe not continue in knowne finnes. You had therefore no neede to cry out againft us, that our words are cruell words, for this is a do£rine full fweetc; you muft at the firft give us leave to open the wound, though it be painefull, yet after, you fhall finde the Stimk. &fe ^d fweetnefle. The bone-fetter, that becaufehce would not deale roughly, (etteth not the bone aright, but puts in the fore joynt only a little, and doth not fet it through* ly ^ it may be at firft thou (halt be called a good bone fetter, becaufe the pcrfon ill affc-ded, for the prefent, feeles no paine, yet afterwards when the joint h not feated, will be railed againft: or the Surgeon that will not fearch the wound, to the bottonac,for paining the patient, at the firft may be pleafing s but afterwards in the end hee fhall have little thanke for his IaEtour: in like manner fhould the do&rine be harfli at firft, becaufe itfear-cheth the fore to the quicke, yet the end of it is comfort. The end of Chrifts fpeaking to the people in Saint lohns Gofpell, was at the laft comfort and joy. Labour therefore all of you to make this ufe of this do&rine; you that have fincere heartr, take it hometa your felves, if you doe walke in no knowne finnes : but if yee have walked formerly in any knowne finnes, now beginne to redifie your lives, ! that fo you may hare giuft to

take

take this Do&rine unto your owne fbules. Breake the bands of Satan, and forget all his faire allurements, you rnuft part with all your fweeteft finncs for it, and give all you have to purchafe this Jewell. Comfort you may have, and all our defire is, to make your hearts perfeft, that fo you may finde comfort. If your hearts be perfect, you fhall * G€>lnf f^ finde thefe loure comforts i heart.

i You (hall finde more comfort in eafi-x Contcnte^ nefTe and contentedneffe to forbeare chat luft S^iX ° r-wee moft delighted irt, than ever wee did in yeelding to it.

2 You fhadl finde your felves able to reft; * Ability to f to pray, to heare, and to fan&ifie the Sab- prayci# bath; make your hearts good, and you fhall doe thefe things with delight: for, as when simile. a mans hand is out of joint he cannot worke; fo if the foule be out of frame it cannot pray, &e*

3 You fhall find your felves able to beare l^^ affli&ions; before you can beare nothing, on s. but every thing is as a burthen unto you: A man having a fhoulder that is out of joynt, cannot beare any thing; fb, if finne be mingled with affli&ion, it makes that bitter: but after you have purged your felves from finne, you fhall be able to beare them; but when there is no ftrength within, how fhall wee beare them ?

4. When your hearts are pcrfe& } the wound 4 soud peace i

O ] Will and lading.

Ioa Continuance infantdangircus]

will prefently be healed and grow well. The peace of the wicked is but like a wound that is skinned over, at the laft it will breake out againe, hee may make a {hew for a while, but there is a fecret difeafe in him,- and the later end of that man will be worfe than the beginning- their paine will be worfe hereafter, the paine that hee /hall indure when death comes, when Gods infupportable wrath begins to charge his fin upon his confidence, that will be worfe than all hee indurcd before. And thus you fee this Dodrint is moftfweet to all tbofe that have perfe<a hearts, but to the other, that remaine ftill in their fins, moft dangerous.

—--■■-*■ ■ - -

PROFITABLE

SERMON PREACHED

AT L in e o l n e s-

I N N e, On

Gen.XXII.XIV.

4s n ft taidtd this day, In the mount of the LORD it, Jhallbefeene.

iHEoccafion of &efe ThMeeafion words, was that ta- 0 f t h e ^ords. mous hyftorie of A-brahms offering his Sonne lfaack : now that fo great a paflage of Gods providence, andfogreatatryallof Jfaahams faith might not paffe away,butbc r £ membred,theLord deUverethk inaproverbj.

Asitit [aidunto this day ± becaufc wee are apt fo forget, and proverbs are fhort and pithy, and fo the better remembred, and therefore the Lord Qhjc< v. ietteth this raarke upon it : whence by the way weobferve, Thatfpeciall paflagcsof Gods providence fhould not be forgotten.

And therefore it is the manner of the Lord in fuchpalfages of his providence, to make longs of them: and fo hath it beene like wife the practice of the Lords people to turne fuch things into fongs, which they would not forget, as we fee at fodgY. the Red Sea, and inthetimeof Bebord^ and fo Vtm.$ i,i9' fcfi Mofes, when he would have fome things to bee remembred of the children of Ifrael, he left them afong: fo did David like wife, who for the remembrance of the Lords goodneffe, made many Pfalmes of thankfgiving.

Now a proverbe is much of the fame nature; but it is fhort, and makes a greater impreflion, and therefore this great matter here fet forth by it, is the difpenfation of the Lords providence.

Wherein note wee in the firft place, That tie IwcmSte ia lordmli btfant: why, what ft range thing is that ? the Tcxc the Lord is feene every where of us, and makes himfelfe continually viftble unto us. I, but this is another kinde of fight, which is not inagenerall manner to bee beheld, but in his ipecialI providence to his fervants in their afflictions.

The fecond thing is> The time when he will be feene 5 that is, In the mount : that is, when things arc brought to an extremity, when we thinke there

is

fe

sis nornoreheipenor hope, that is the time when the Lord will be feene.

Now the fcope of this place is, tohelpeus a- The fcope & gainftdifcouragements, when wee fee it goehard thc ^ a \ with the Church that there is-no hope for them, fagcmeiuT** for then we are not todiftruft, Becaufe in the mount will the Lord be feene^'m diftreffe will the Lord fhew himfelfe ^ and therefore you are to take heed of difcouragements thatyou leave not your hope, for then you take away indevour, and foGodscaufes fall-to theground, and thereby the Lord is forfa-ken of us; for it is our hope that fers allaworke, and the want of hope makes us turne our backes ; yea, foyleand give over the Lords Battels • and therefore we fhould ftill maintaine our hope in all extremities whatibever, for when the Lord fends any affli&ions on the Church or our felves, wee ought not to defpife or make light of them, becaufe they are the meflengers of die Lord, to humble us: fowemuft not on the other fide have the finewesof ourfoules loofened by them ; for as we are not to defpife the Chaftening of the Lord* .fo ase wee not to faint when wee are rebuked of him; for in the Mount mil the Lord be feene ? that is^ it is a thing that the Lord will ufually doe, not at" this time when thou wouldeft have him, but even when Abraham was fetching the blow,then to ftay his hand: And it is hisufuall courfefo to doe; and therefore it is turned into a proverbe,bec«aufe it is

Secondly, wehave ordinary ufeofit, and there-ufc, P 2 • fore

fore likewife it is put into a proverbe ; for the Lord ufually brings us into extremities , and that it might be the better rcmembred of us, it is put jnto a proverbe, for that is the uie of fhort fenten-ces to-be eafily carried in the memory , and therefore the Lord hath thus turned it: As men doe Simile* by their Silver, they change it into Gold that it may with the more eafe be carried.

Now to come to the words; out of which wee may learne, That it is Godsufudl manner to bring kit DoB % i* childrento extremities v The examples are fo many in Scriptures, and in our daily experience of this, that we need not infift on the proofe ofit, but proceed to Jliew the reafons thereof. Ruf. 1 1 And the firft caufe why the Lord doth*Co ufa-

To make n an ally doe it, is, When hee brings affli&ions on his M&iQn. children 3 hc lets it runne along till they may thinke thereis no more helpe, nor hope, that fo it may be an afflidion to them •, for it would not bee an affli^ <5tion,except it did runne on to the uttermoft point; for if there wereany doore for us to get out, wee were not compafied about b but when a man hath no gap to goe out at, that is it that makes the fpirit Simile. 0 f a raan t0 fi n k e# Jf a man were m a fooky houfe 3

and hadadoore open,it were no difficulty for him to (hif t himfelfe out of it • but when wee are fhut up, that is it which makes it difficult ; and that it might be fo, the Lord fuffers it to come to an ex* Jteaf* *.'• tremity.

LorTmVhtbc Secon dJy> The Lord brings us to an extremity ii^gh? unio, becaufe the Lord might befought to s for fo long

as

as the Creatures can doe us any good, we willgoc no further 5 but when they faile us, wee are ready to lookcup to the Lord: As it is with men which Simile, are on the Seas, when they are in an extremity, thofe that will not pray at any other time, will pray now, and bee ready to fay with thefe in the Prophet Hofea6. 1. Come and let usretumetmto the Lord0 for be hath tome^ and be will bedew-^ be bath fmitten^ and he rvillbindeus uy: and the reafon is, becaufe where the Creature ends, the Lord muft beginne^ other wife therecanbenohelpeat all. And hence it is that at the time of death, when a man once fees that, and hath no deliverance, it quaileth the ftouteft fpirits that are: as Saul, when . hee could fee nothing but death before him, then hefankedownetothe ground, and till then the Lord is not fought to 5 but in their afflictions they will feekemee^ faith the Lord; becaufe then they can goe no where elfe. Therefore when a man is brought to fay, vaine is the helpe of man, then he will look e to the Lord for his helpe; but till then, man is fubjell to looke round on every fide to fee if there bee any that will helpe : but when there is none, then hee feekes unto the Lord and is delivered/

Thirdly, The Lord doth it, becaufe that hereby 'trufaf •it comes to pafle that the Lord may bee knowne to Becaufe God be the helper; that when wee are delivered, hee raa £ b l kn ^ mayhaveall the praife; forotherwifeif there be p° er , c but a little helpe in the Creature, wee are ready many times to afqibe it all to it, or at lead to di-

P 3 '«* vide.

/

vide the pray fe; and therefore the Lord faid to Gideon^ ludg. 7.2. The people tkit are with thee^ are t many: though indeed they were but few in com-parifon of the multitude which they were to gee againft,yet they were too many for Gideon ? io hive acknowledged the hand of the Lord in it, if hee ihould have had the vidory with them. But the Lordwi lnot divide his glory with another, and therefore he will bring a man to the freight to bee without all hope, that fo hee may have all the praife; for when other meanes concurre with his helpe, then it is divided 5 but without that, his arme lyes naked, as it were, and therefore that it might bee knowne, hee brings them to extremities ■■Re*fuL Fourthly, The Lord doth it, becaufe all th:tf

Becauic we we have, wee might have as a new gift: There-might receive f ore the Lord fuffers us, as it were, to forfeit our atasanevvglt Leafes, that he may renew them; otherwife we fhouldthinkeourfelves to bee Free-holders. But when wee come tofee all gone,our health,wealth, and credit to faile us, and in that extremity the Lord to give it us, it is as a thing given on anew gift, and then we take our life as given againe of the Lord: and fo in any other ftreight, when there is no helpe of man left, then wee take it wholly from the Lord 5 and thenweegiveitto him a-Jfotfif* gaine. Became wee Fifthly The Lord doth it, becaufe hee may

may know the lit i l •

Lord. teach us by Experience to know him.

jk&fi . But here fome man will be ready to fay, Why

can-

A Sermon. y\

cannot that be without thefe extremities t

To this I anfwer, You muft know when a man Anf™. goes on in a courfe, without any troubles, or chan- God is new ■ ges,hisexperienceistonopurpofe:,for heehath , kno r ne wdi no great experience or the Lord: But when a man r i CJK c* is in tribulation, that brings experience 5 and experience, hope > for it is another kindeof experience that is [o learned, than that which comes without it: and indeed nothing is well learned till it bee learned by experience; And therefore our Saviour Chrift himfelfe that had all knowledge that could be had without this, would have this alfo of experience Hkewife 5 for when a man is in extremity, then fhallhce have experience of the Lord: And therefore it is faid of Manajfes, when he wasinaffliftion, and had prayed to the Lord, humbling himfelfe, and was reftored, that he knew the Lord was God^ 2 Chron. 33.13. Why, did hce not know that before < No, not as now hee did * y . for now hee knew the Lord by experience: and the want of this is the caufe why many feare nor. God 5 for becaufe they have no changes, they know him not by experience, and therefore they feare him not. And for this caufe, when the Lord G °* manife-■ didever mamfeit himfelfe in anyfpeciall manner evel'upon^ 6 ' to any of his people, ye fhall fee it alwayes to bee feme great upon fbme great change that befell them : As chan s c * when Licob was forced to leave his fathers houfc,to flye from his brother Efa^ then did the Lord in afpeciallmannermanifefi: himfelfe unto him; and fo like wife at his returning home againe, when

his

§ A Sermon.

his brother Efau came againft him with foure I drcd men to deftroy him, which was a great change, then the Lord appeared to him againe.-fo ftillupon the great changes of his people doth the Lord appeare unco them $ and as hec did to them in former dayes, fo he doth to us now5 hce doth appeare unto us fometimes by experience of hisgoodneflc; which that he'may doe, he brings us to extremities. • Laftly, The Lord doth it for proofeand tryall,

£eaf.6, for fo it is laid in the beginning of this Chapter, God did prove Abraham $ and therefore faid unto him, Take now thine one/y Sonne Jfaack^ whom thou lovcfi^ and offer him up on one of the mountaines which I Jha/i fietv thee : Now feeing the Lords intent was to prove him whether hee would part with hisfonne{/W£ forhisfike, therefore he lets him goetothe very place and utmofl: period of offering his fonne s for if the Lord had taken this tryall of him before heehad brought him to the veryutmoft, heehadnotbeenetryed; but when the knife was as it were going to the throat of his fonne, then was heefully tryed : And like unto this doewedeale with friends one towards another; for when you will try how another will truft unto you, you willlet him alone till therebc none clfe to help^for if there be any other for him to go to, it is no tryall; but if it is c^meto this that you muftdoeit, or none will, then have you tryed him and not before: in like manner did thq Lord prove Abraham in this place.

The

>

A Sermon q

The Ufe of it is, That wee might learnenever yfr to bedifcouraged 5 whatfoever our cafeis, lee us Nottobedif. never fuffer our hearts to be caft downe in us 5 for ^**^ t 0Ui . as we are very prone to let goe our hold upon all cafe be. oecafions, fo is it a very great fault fo to doe. We lee how David doth recollecl himfelfe together Md-*i'i* wfeen his foule was difquieted within him, asking himfelfewhyitwasfo * which hee would not have done, if the other had not beetle a fault in # him; and therefore why doe wee lb caft downe our foules 1 If we fay, it is becaufe it will be long obUUl before the Lord will come and undertake our helpe; I anfwer,no, it will not, for as foone as he Anfw* ; dothfee thee fie for helpe, hee will give it y for when things are moft defperate, then his helpe is neareft: for as he is able then to doe it, fo is hee moil willing to doe it th£n. And to this purppfe is that place, #0^14.4,5,6. I will hedc their backe-fading, 1 will love them freely for mine anger is tur- ^ *. ned away from them. I mil he as the dew to ifrael, 5,6 opened* he fhall grow as the Lilly and cast forth his roots as Lebanon: his branches pall Jpread, his beautie fhall be as this olive^ and his Jmell as Lebanon. When Ifrael was fallen into a very low condition, and had taken to him words, and repented of their finnes, then the Lord healed their back-fliding, which was the caufe of their mifery : and then though they were outwardly miferable, yet he willbe as thedew unto them; that though they be as the Lillies in winter which hath neither colour, {cent, nor beauty, yet confider in the fpring time

Q_ what

j& A Sermon.

what I doc unto them, and learne to know me by the workes of nature h for if I doc but fend a 1 lttle dew, fuch as is in the time of fpring, it (hall grow againe, yea and bring forth fuch a flower, whofc beauty (hall exceed Saionwimall his Royalty: and if the Lord can doe fo in nature to the hearbs of the fields doc you not thinkehe is able to doe it to you in the ordinary paffages of his providence + If hee fhall but llune on you with the light of his Countenance, yea though you were as the Lilly in the Winter, yet fhall you fpring againe as the Lilly in the Spring: that is,you fhall fpring quickly. I but you will fay, and quickly wither againe: No, faith the Lord, you fhall be confirmed and e-ftablifhedinyoureftate, for hee will faften your roots as the trees of Lebanon, and they wcrefa-fter than rhe trees in other places 5 for though they be tall, and fo their boughes might bee moved, yet the bodies of the trees hold their owne, becaufe they were well rooted : and in Lebanon they were fafter than in other places,becaufe if was a firmer ground : fo that if the Lord lift to plant you, you fhall be fure to remaine firrae.I but what fhall I be good for CI know not how to be ufefufl neither for God nor man, but to bee laid afide as a thing for which there is no moreufe. Nay, faith the Lord, I will not onely make you beautiful! as tfeeLillies, and rooted as the Cedars, but I will make you as the Olivetrees which are fit forufe. And put the cafe thy name and credit bee loft, yet your fmell fhall be as the faell of Lebanon, that

is, as Lebanon had many fweet biofibmes and * fweet lmels, foftiallitbe with you, whatfoever your condition be.

This place then is a place of comfort aganft dif- Exawpttsl couragenaents , which you may fee exemplified in divers examples: As in the example of lob: you l9b * know in what a cafe hee was, he loftall hee had, that he had not a friend left him; no, not his wife nor fervants that would fticke unto him, but was brought to the very Mount, to an extremity that could not goe further, for he was at the very brim of the hill: yet when lob was fit for mercy, when hee had humbled himfelfe, you fee what a change the Lord made, how his beauty did returne againe, and how dll his health, prolperity,and friends did returne unto him,in fo much as he was in all things as before, yea and beyond it. So ia.the fourth of Daniel z6. who would have thought it poffible for Ne bucbadm^ Nebuchadnezzar ^vatohzvc beene reftored, that^ry had loft his kingdome and wits too, which is the onely meanest© bring a man in againe $ yea 3 hee had loft all his beauty, for hcewasabeaft of the field, yet the Lord made a change with him: now a man would wonder how this ihould be brought topafle that heefhould have his kingdome a-gaine, and be made knowne to his Nobles ; why the Text fcxh^He looked up t$ heaven^verf. 34. and then his Nobles and Priaces fought unto him: for thedifpofitionof all people is to have the right heireto rule the kingdome 5 and therefore he had as much glory and honour as ever before, The

Qj> like

.ftdcwesin like you (hall fee in Mordecaycs time, when the wrdkaei Church was in extremity; for you fee how farre " rac f Hmm wenj:,theblow was as it wereinthe giving,

the knife was in his hand to cut the throat of the whole Church of the.J'jwcs, yet when they had humbled themfelves by Rafting and prayer to the Lord, that made workeinheaven; and when there was a change in heaven, you fee how quickly the Church was changed, and brought even from the lowcft degreeto the higheft that could be,or ever was in the time of their trials. And therefore let us never give over our hopes, and defpaire not,for becaufe the Lord is ever ready to fliew mercy, for , mercypleafethhim: Amanwhenhecorredshis

*wlh childe, he doth it unwillingly \ but when hee is fit for mercy, hee is glad to fliew. that: why fo it is with the Lord, hee being willing to doe it, and ex*. ceedingable, for hee is a Phyfician thatisable to heale the moft dangerous difeafes, and fhall wee then doubt of theaccomplifhment < It isacom-mon faultamongft us to meafure the Lord according to our felves^and fo when we fee man cannot helpe us, we thinke that God cannot; but he that can turne Winter into a Summer, can fpeedily turneour eftateswhen wearefit for it: Asa Phy/i-cian that adminifters hard potions to his Patient,it is not becaufe he cannot or will not give him pieplant things, but it is becaufe his Patient is not fit for it ^ for.asfooneasheeisfitfor Cordials, hee moft willingly gives them unto him : Andasthe Husbandman; hee is willing enough to fo we his

feed

Simile,

Smile*

A Sermon. 13:

feed in the earth, and would bee glad if the rime were come* I but hee knoweth if he fb we it on thewildewafte ground it would be loft,and ther-. fore he plowes it firft, and againe too, yea thrice if it; be needfull, and then having well fitted it, hee fowes his feed: Even fo it is with the Lord, hce firft plowes the ground, he digges deepe into the hearts of men if itbeneedfullfo to doe, but if a litcle plowing will ferve, he never takes a deeper j and if ^pe will feive, he never gives a fecond; and therefore when we are fit to receive the feed, mercy (hall come in amaine amongft us, even as that which goes with wind and tide 5 yea, it ihall come as faft as our mifery did, which though it comes headlong upon us as it did upon Nebuchadnezzar, yet how quickly did the Lord deliver him -<.—■■& -£4 againe i and fo (hall it bee with us, becaufe the "~~ ^7/~

Lord is delighted with mercy, therefore the Lord ^^Mj~^-^ doth ufually h'elpe in extremities,and not before.5 ^J 1^ _-^ 7 _ ^ for in the Mount will the Lord be feene.

And .as the firftDodrine is drawne naturally from thefe words, That/* is Gods ufnall manner to bring his children into the Mount 5 fo in the fecond { place, then and there.wilLhe be feene: Therefore it foliowes,That DrtM^

In the time of extremities will the Lordbe feene,and R ea { 0 , ns ' w hy not before: But then he will appeare in his fpeciall God will noc < providence,for thecomfort of hisChildren,though ^^2JJ Hot before. are.

And why f 0 1 ^rirft, becaufe the Lord knowes 1. this, is .the beft way to draw forth the practice ^^TaccfoE

Qj ■ many jbutb^by.,

many graces, and good duties, which or henvife would be without uie: As tor example ; When Hcob had made his brother Eftu his enemy by his hafty getting of the bleffing, whereas if hee had ftayd the Lords time, hemight have had it Without any forrowes with it; but becaufe he will have it a wrong w< y, it is accompanied with many ior-rowes both in him and Rebecca likewife: Now if the Lord had prefently made reconciliation betwixt him ard his brother, as h£ could %ve done, though he did not, but made it long firft,that made Jacob exceeding fruitfiill $ for hee being caufed to to flye, as his mother counfellcd him to doe, in his neceffity became acquainted with the Lord, and knew him better than ever othcrwifehee flbould have knownehim; yea, he knew himfelfe better too, and therefore vowed to give the Lord the tenth of all that he had, and that the Lord fhould be his God fer ever if hee would give him food and Clothing, of which hee felt the want at that time; and this brought his heart to the Lord: So likewrfe when Efp came againft him at his returning home againe $ if it atthe firft it had beene told Ucob that his brother had beene friends with him, hee had never wreftled with the Lord as hee did; and fo fhould he have miffed of that great bleiling which he received in being called 1/raell. And therefore we fee the Lord by this doth draw many great fruits from them, of which other-wife the LordfhouMlofethc^lory, and wee the benefit, if it were not fo P with us. Solikcwife the

Angell

ASermSn] 'jy;

Angel! was fent to Daniel when he began to pray $ I but if the meflage had then beene delivered to him, his heart had not beene Co well moulded in the frame of grace, therefore the Lord lets him a ~ lone; though hee had given the Angcll charge to deliver the meflage to him, yet till he had done his worke, and was made fit for it, the meflage of their full deliverance was not made knowneunto him.

A fecondreafbn why the Lord deferres, and will flay till the very extremity comes, is, Be-;^2 *, caufe he would give a time to men to repent and </rc 8 pcntancr meet him in, which is good for his Children, o-therwife we fliould not feeke unto the Lord: and for fuch as doe not feeke him, it is to lea vi them without excufe: as in 2 Cbron. 1 1,12. Chapters,you /hall Bndcthat Roboam fought the Lord for three yeares together, and then departed from him, yet Sktfackevtzs notient againfthim till the fifth yeareof hisreigne: Whence this is to be observed, that though he had forfaken the Lord, who therefore had refolved to bring judgement upon him, yet he gives him two yeares liberty to lee if he would returne. So when Nebuchadnezzar was like a flourishing tree, when he had dreamed his dreame, and that made knowne unto him, that he fliould be cut downe to the very root, like the lilly in winter, aothing jhould be left but the ftumpes^ yet you Shall finde it twelve moneths after before the Lord ftrucke him. So in the deftrucSion of Je-Hiftlem by Nebuchadnezzar, the Lord was oftentimes

times offering to ftrikc it, yet called back his hand again that they might humble themfel vcs and feeke his face: but ask is faid of lezabct in the fecond of the Revelations verfe 12. heegxveber time to repent^ but fhe repented not. Reafa. Thirdly, the Lord doth not deliver till the time

To let usknow of extremity,that we may know the vanity of the tll« creature. creat urc - And &£ that they are but as reeds that are empty: as for example, when a man is brought to fome great ftraight, and fees that men will fbrfake him in it,as the Lord will caufe them to doe when he will bring a man to affreight indeed, for then he will fliew him that there is no helpe in man > as when a man that is ficke, and fo farre gone that no &%nak* phyfidkc will doe him good, but all Phyficians have left him 5 or when a man hath fome great bufineffein hand,and nothing that he hath will ef-fedit; andfolikewifeamanacSea, when heeis in fuch a tempeft thatneither rowing nor any thing elfe will doe him good,then when men are in fuch cafes, they cometo fee the vanity ©f the creature, and tkatall outward meanes will ftart afide like a broken bew; for a broken bow being drawne but a little, will hold; but if it bee drawne up to the head, then it breakes in the hand ©f him that handles it: Even fo, whervthe creature is put to it, then the vanity of them is feene, and that they are but as hollow reeds that are empty, and fo n*c bee Though God trufted to.

defer till ex- Now we muft adde to this,that as the Lord will then he 7 ^" notdelivcr rill then, yet then he will doe it 5 and^

furely hclpe. Ci

A Sermon: -pj

of that you muft make no doubt, becaufe the Lord will makegood his promifes and bee juft, for heis abundant in truth, he will make good all that he hath faid, and that in abundance. Now if the Lord will helpe, and yet not till a man come to extremity, why then heemufthelpeornotat all,and fo he ihould faile them that truft untohim^ when as one man will not faile another that truft-eth him, for that were treachery fo to doe a why then much leflc will the Lord faile thefc, if thou rely upon him, if thy heart can tell thee thou doft intirely reft upon him, it is impoflible hee fhould faile thee: And therefore hee mull: helpe theeac thelaftcaft, orelfcnotatall $ and untill thou art fo farre goae, thou art not come untathe Mount -for Jbrabtimwas three dayes ingoing the jour- • uey,and the Lord might have revealed itbeforeif hee would, but hee did not till he came to the mount: And therefore doe not fay, now is the extremity, and yet the Lord doth not helpe mee, when thou art but in the way, for thou art not yet come tothe brow of the hill, thou art not at the utmoft part of the Mount.

The Ufeof it is, to teach us not to make too ?/*• much hafte for deliverance in thetime of diftreffe, non^mikc ' but to wait upon the Lord, yea depend upon his too much had providence when we leeme to be without helpe: fot dcIiv *: If we looke uponthe Creature, yet then are wee rancc * to depend upon the Lord, fo as never to fay there is no helpe; but on the contrary ,to fay, / will truft inbimtbougbbektllme-) for fo did ^brabamhere,

R he

he was to kill his Sonne, and yet he had hope : So lecus, though there were a thing that would bee our utter undoing if it'ihould come onus, yet if it doe come thou oughteft to hope,becaufe it is the Lords manner to bring his people to extremities, as here to Abraham: and the like heedidtoP^r when he came to him on the waters • for he might have holpen him before he beganne to /inke if he would, buthee did firft let him fmke a little and then he holpehim: So when the people were at the Red Sea, and had no gap to goe out ar,then the Lord holpe them, by making a waythorow the Sea: In like manner he did to Licob when hee was returning home from his father in law Laban, hee fuffered Efm to come out againft him with foure hundred men, before hee holpehim ; and who would have thought that Efaus mind fhouldhave beenefbfuddenly turned * But when Itcob was brought to a ftreight, then the Lord turned all another way. Arid the like he did with Z> avid in the time of his dittrefle, he let him alone till the waters were like to gee ever him : but when his feee had almoft flipt, in regard of his outward and inward troubles, for he was at the very going downt to the grave, then the Lord brought his feet out of the Net, and fet him at liberty, and tooke him out of the waters that he was not drowaed : and therefore ftill truft in the Lord, and labour that thy faith faile thee not whatfoever thy ftraights be j for that was Peters fault when hee was on 'he water, for if lie had funke, being hee h*d the

Lords

J Sermon. r$

Lords word, heefhould havebeenefafe enough, and therefore bad:no cau/e to doubt ; and fo wee fhould learne to doe, in all our ftreights fall to be-leeve y which if we doe, wee ihall find:- the Lord . very exceeding ready to helpe beyond all that we can be able to aske or thinke.

See this in an example or two, how the Lord comes betwixt the cup and the lip as it were, betwixt the very lifting up of the hand to the ftroke; and as in the Text, fo alfo vthmtheSbmarwtehad by the command ot the Prophetieft her land, be-caufe of the Famine that was to come when the fevenyeeres were done; forfhee trufted the Prophet, and therefore did not fay, Alas, what (hall I doe for my lands againe? butdidgoe; and when ftiee returned, and was gone to the King for her lands againe, at that very inftant was the King tal-king with Elifhaes fervant about the great workes of the Prophet,'who then told the King of this woman and her fonne, confirming that which Gc-bezi had faid> and Gehezi being prefent to helpe tofpeakefor the woman; and then fhee had not onely her lands reftored her, but the fruits of k alio for the whole time of herabfence. So like-wife when Mordecayes definition was plotted by - Hainan^ and foneare brought to paffe, th^t there could be no hope of helpe on any fide, yet then when Mordeuj was afleepe in the night, and had mide no plots at all for his fafety, then the Lord brought it to paffe •> for that nighttheKing couldnot E ftcc6't# Jleepei then heemuft needs call forabojkc, and

R z then

£p A Sermon.

then that above all other bookes, that ihould bee brought, and in that booke that very place to bee turned to of the treafon againft the King, and Mordecayes truth and faithfulnefle in difcovering the fames and that this Ihould be done at the very extremity,when a day or two after would have done him no goo<4 it is . worth the considering: therefore ncvetdoubt > feare not, buttruftto the Lordinanyftreights for though hee doth not worke miracles now, yet he workes wonders, and is able to doe as great things as ever he was, yea, and doth fo too when there is the like occafion: In like manner, when our Saviour Chrift was brought teethe very brow of the hill by the people to bee caft downe from it, why then he went a way thorow the nudft of them ; fo is the Lord able to doe with us, and will alfo if there be the like need 5 and therefore let us learne to truft in the Lord, and in all things to depend upon him. One would have thought it impo/fible when fortiemen had fecretly vowed neither to eat nor dnnke till they had killed PW, for that to bee revealed, and Paul to be delivered, when fo many that were able enough to deftroy a poore prifoner had confpired againft him^yet we fee the Lord delivered him from that great ftreight 5 and therefore let us wait (till upon the Lord, for it is but the flaying till the time be out,and then he that can fave,will fave,and willnot tarry. And/b much fbr the fecond thing.

The; laft point obfervablefrom thefe words,

A Sermon. %i

Thatgod/ymensextremities are buitryals, fern for p,# ,; theirgoost\ 4ndnQtj>Mifhment>\fent for their hurt and Godly' men*

ruind extremities ■

The Lord did this but to prove Abraham, hee ^1^^ meant him no hurt at all in it : And fo the Lord doth by afflicting others of his owne people, he doth not meane to hurt them by it. And therefore when you ice an affliction to bee fb great as if it would undoe thofe on whom it is, y^t you (hall feeintheifliieitwasbut like anevill ; for when Abraham was bid to take his onely Sonne Ifaack whom he loved, and offer him in a Sacrifice to the Lord, and was fuffercd to bee the three dayes inthetryall, yet the Lord meant him no hurt 5 here was indeed a great apprehenfion of evill,yec kwasnoevill; butit might as much worke upon him as the evillitfelfe: Evenfb is it with us in ouraffli&ions, they are not evils, butmeeretry-als, dnd therefore we are not much to be difmay-edforthegreateftaffii<aions that can befall us in the world, becaufe they are bu:trials,that doebe-fall thee from God.

I, but will forxae fay, what fliall I get by it? ofaa. Why,fo much thatthere is fb little caufe to be Anfw* forry for it, that thou haft caufe to rejoyce, if thou woudeft beleeve; as it is faid in the firft of lames 2 • My Brethren, count it great joy when yon fall into divers trials: It is a very fit Text for thepurpofe, for the Lord faid hee would prove Abraham ; and all is no more but to try us, and , not todoeusanyhurt.- and this is a good reafon

R.j. why

why it is £o, in that wee are bid to rejoyce in it $ now wc have no caufe to rejoyce in that which wil hurt us,neidier will the Lord lay any unreaibnablc command upon us.

Ofeff. fc but wl)at if the tr T als b ^ e ™ an V ? Yet hce

Av/rrl bids us rejoyce, though they be of divers kindes ; when wee are not onely affiled in the lofle of goods, and our friends forfakeus, in which wee might have fome comfort, if <*>ur healths and liberty might bee enjoyed^ or if all the outward man were affli&ed, yet if the fpirit were whole it would beare out mfirmitie. I, but what if that V>bce wounded too i Why,if there bee tryals of $11 forts, and you fall into them all, and that of afudden too, as a fall of waves, one comming uponthenecke of another as they did upon lob^ yet wee are bid to rejoyce : Why one would thinkeitwere enough for a man to bee patient in that cafe • yet (laith the Apoftle) you muft rejoyce in it, yea, count it exceeding joy : that is,as your trials are greater, fo let your joy be greater.

Why 5 that is a ftrange command you will fay: Gbte&o j fo ut t-^Qjjg^ y OU f ee not t he reaion of Gods

^onghtto Commandements, yet thereis a great reafon in rejoyce in tri- them, which if you faw, you wouldkeepe them ais,i>ccaufc mo Q. willingly. And the reafon of this Command thetryaiiis, is, tne greater the tryall is, the more will b.e t the more will good, and therefore the more caufe of joy 5 for be the good. jf the mo{t paineful] bec the moft gainefuij^ then

theythat have them, have thegreateftcaufe to rejoyce in them : It was a tryall for Abrd)M»

to

to goe from his ovvne land, and to caft out his fonne Ifmei^ I but this was the greateft, and this brought him the greateii fruit that ever hee had.

I, but what is that good? Why this; firft,it 0£/>#. fhallincreafe grace in your hearts 5 for as the gold ^»/*. when it is tryedlofeth nothing but drofTe, andfo J^™f^ z is made the better thereby 5 fo it is with our iffli- a is,is*° "' ftions, fot the triall of our faith ', faith the Apoftte, x - Inc reafe of brmgeth forth patience: fo the greater thy tryali 8race * is, the more it ftrengthens thy faith, and fo increa-feth comfort: for when the a'ffli&ions of the Apo-ftle abounded, his Confolation abounded alfo; And hence it is, that our Saviour Chrift faith, tot* Jhall receive an hundred fold rvithferfecmions 5 that is, when the tryali doth abound, the comfort (hall abound.

Againe, you fhall have the greater wages . for 2# i QC reafc of when a man hath a friend that hath beene employ- reward, ed about any great thing for him, why the greater the trouble was whkh he did undergoe for him, the more will hee bee beholding to him, and the greater reward will heebeftow upon him 5 even fothe greater the tryals are from the Lord, the greater benefit will come to us by them; and therefore when you fee the greateft tryals befall the Church and people of God, bee aflured by this which hath beene faid, that fome great benefit is comming to them ; for doe you not thinke this is a ufefull doftrine j it may bee it concernes

feme

fomeof you now at this prefent ; if nor, it may

doe, and therefore lay it up before-hand y and

let us not thinke of our afflidions as of things

that will undoe us, but as tryals that will bring

us profit. For as the Spycs that went to Canaan

were of two forts, and looked upon the Gyants

that were in it with a double eye; and fo fonie of

them faid, O the land is a very good land,and in-

couraged the people to goe upinto it $ and others

that were afraid, they faid, nay but the land eats

up the Inhabitants thereof, and difcouraged the

people to goe up into it: Even fb it is with many

amongftus, when they fee affli&ions befall the

Church and people of God, O they prefently

are afraid, and therefore they fay,Who would be

asthefemen? let me be of luch as be in profpe-

•iry and have friends, andfome that will provide

for mee: but what is the reafon of this i why

they fend forth wrong fpies, and therefore they

bring baeke a falfe report: but if thou wouldeft

fend forth thy faith and fpirituall wifdome which

ought to be in thy heart, then thou fhouldeft fee

it were no fuch matter. And therefore let this be

our practice concerning thceftate and condition of

the Church at this time, and needfull it is wee

fhouldfodoe 5 for doe you not fee the dangers

that they and we are in, and the confufion that is

almoft throughout all Europe ! yet God hath not

forgotten us, neither will he leave us, if wee can

but reft upon him: what though there fhould be a

fudden

J Sermon: *$

fudden change, fo that all things were with us as ic was in HcBers time •? yet could the Lord bring forth fome good thing out of it that ftould tend much to his glory and our good : Put the cafe all were turned upfide downe, as it was in the con-fufed Chaos 5 wherein heaven and earth was mingled together, and the waters overcomming all the reft, yet as then when the fpiritof the Lord did $ im & e but move upon the waters, many beautifull creatures were 'brought forth, and the Sea divided from the reft, that thofe waters that feemed then tofpoyleall, fervesnowto water all, and without it we cannot bee: Even fo,were the Church in never fo confufed a condition, yet the Lord fhallfo order the things thatfeeme toundoeus, that they fliall bring forth fomething of fpeciall ule; that is, fomething to water and make fruit-full the houfe and people of God: and therefore be not out of hope what foe ver befalls thee, one-ly bee humbled 5 for there is great caufe fo to be, and the Lord calls thee to it by his Minifters, and wee are his meflengers to declare his will uatoyou 0 and as we rauft bee humbled and take to heart the caufe of the Church, io wee muft . confider the time, that wee may bee throughly afle&ed thereby j for it was Ef foams fault not to doe it: and thou muft fee this diftrefle, foas itmay bring thee into the Mount $ for it is not \ an extremity fimply that will caufe the Lord tohclpcthees but when thy foule is plowed up Sj Acre-

therewith, and then the Lord will caft in the feed and water it, foas thy ioule ftall fprin'ga-gaine 5 and therefore Jet us fhll maimainc our hope in all conditions whatfoever. And for this end did J fall upon this Text at this time That in the Mount mil thLordbtfcwit

FJU^lSi

RemaTnes

of that

REVEREND

AND LEARNED

D I y I N E,

fOHJ^ tpH-ESTOXC,

D'. inDivinity,Chap!ainciii Ordinarytohis

Majeay, Mafter of Emawul Co]lcd°c in Cambridge t and fomctimcs Preacher 6 " of Lincolnes-Inne.

Chaining three excellent Treatifes})

^ / SlY DASS Rc P c ntancc. K*"b>< The Saints Spiritual! Strength Pa vis Converilon.

Hebr.h. Vtingdetd, bujttfptakttb.

LONt>ON'

t^MozJncirw Crook?. 16

a +

\

I

TWWl^S

HIS

Repentance.

O K,

THE LAMENTABLE

EFFECTS OF A STARTLED Conscience.

Delivered in eight feverall Doclx'nes,

raifcd from the third, fourth, and fifth Verftsoftht *7. chapter ofthe Cffftll by St. M A T T m e vv.

All the ufefull and profitable Obfcrvations of that late Reverend Divine

I9HNrPRESTON,

D\ in Divinity, Chaplaine in Ordinary to his Majcftic* Mafter of EmanueB Collcdge in Cambridge ^nd f ometimes Preacher of Lhwlntuinne.

Printed at lendonkt Andrew Cr$eke. 1^4

The Contents.

■ — / ——-•

2. ^i defire to retawefome delight full fane. II. Inability to judge

Hdpes to \udge whether ones Repentance be true or filfe ? are by

I. Inward Differences : five.

1 An inward inclinei$nto holy Duties. p.24

2 Anabditie to performegoodpurpofes. p. 2 5

3 // particular approbation ofholinefe. p. 2 6

4 A detestation of allfime. ibid.

5 A love to God in his Attributes. ibid.

II. Outward Effects;

1 Constancie. p.27

2 Anuniformitkinlife. p. 2 8 j Qeneralitie of obedience, ibid.

The godly man differs from the wicked inhis ReLpfe.

1 Inufingallmeanesagainflkisftnne^ andfhunnmgall

occafions. p.29

2 Innot allowing himfife in it. ibid. 5 /# labouring to overcome it > ibid.

4 Inincreafing moreandmoreingrace. ibid. Differences betweene true andfalfe Cenfefsicn^ are :

1 Confession of the leaf andfecretejlfimes. p. 3 0

2 Conftancie. ibid

5 A good groundjtamely Humiliation, ibid. Differences betweene true dnd falfe Reslitut/on, .», *

cheerefuH (not unwilling) restoring the things we love and delight in. ibid.

VSiEHI.

7* teachmen what tojudre of others Repentance, p. ? 1

USE

•

The Contents.

USE IV.

To/hew thews full cafe tffajh as have not gone fofar re in Repentance otslud&sdzd. ibid.

Doer. iv.

Good things are approved w wicked mens confciences,whe-

ther they will or no. p. 31

. RE AS. I.

Becaufeit h not in mans owne power to iudge as he Ufljtut

from the light ofconfaence. p. 3 2

RE AS. II.

Becatife Godwill haveqlory from all his creatures, p.33

USE. I. To teach us tothinke wellofthewaiesofGod.. ibid.

USE. II. Not to be dfcouuged with any oppofition. ibid.

DOCT. V.

Mans nature apt to exctfefinne after tis committed. 6.34

* REAS. I. Actual Ifmne leaves darkneffein the minde. ibid.

REAS. II. It begets pafsion that corrupts the judgement* p.3 5

REAS. III. It weakens the faculties ofthefonle. ibid.

REAS. IV. It drives away Gods Spirit from us. ibid.

USE. To fly e fwne> that blindtsour eyes ^nd binders our recmc-rie. ibid.

IheContetus.

USE II. '

Being ftlne, to remember how apt we oretoexcufefmne.

p.55

DOCTR. VI.

Companions in evill leafi comfortable in times of extre-

mt:e ' p. 2 6

REAS. I. Pj

Gods )usiicc,mhofets them one agatnft Anotherjhatinne agatnfihm. J

REAS. II. P3 ~

Mans nature, apt to love tre*fon,bate the traitor, ibid

REAS. III. Their ervne love being game orfomebafe end. ibid

VSE I. To make ttsbeware hew we\ojne rvith wicked men. ibid.

DOCTR. VII.

Thegreatejl comfort in finne proves commonly the mot dt[comfortable. J A

. ■ REAS. I. P ' 5 *

The Carfe of God.

REAS. II. C ibid

Sinne makes the fozlefteke. C

V S*E I. To make men take httibm they turne from Codtofme.

DOCT. VIII.

Cods math andfwne, chargedon the conference, *t ex-

The Contents*

ceeding terrible andinfupportable. p.^p

What horror of conference is^ fhewed'infix S^tefiions. QVEST. I. How horror of conference wrought.

1 By Gods Sprit. p.40

2 By the DipelL ibid. Notes to d'feerne by which ofthefe tis wrought\are 9

1 Bythefilfehood mingled with the trouble of con-

" fc/ence.

2 By theAffec7ionitfrikethinus. )

3 By the extremtie ofanguijh it caufetb*

a By the manner of doing it. p.41

QVEST. II. What a condition fuch are in <* ibid.

QVEST. III. Whether Godsends it for a fumfoment ^ or precaution of Grace. ibid.

QVEST. IV. Whath to be thought of thofe that are in fuch trouble of Confcience. p.42

QVEST. V.

iHowtobedifcernedfrommeUncholly. ibid.

QVEST. VI. Whether it may befall thechilde of God in the eft ate of Grace. p.43

C A good thing. \jis in joy < T he conjunction of that to us. tXhe refleti knowledge thereof. . C A bad thing. So in griefeZjhe conjtmcJion of that tout. tJlhe rtflest knowledge thereof.

Rcafons

„j

ludas Repentance.

Matth. chap.27. verf.^j. j

Then when Judas, which betrayedhim^faw that hee was J

condemned, he repented himfelfe, and brought agam ,

the thirty peeces of fdver to the chiefe Friefis and

Elders, Saying, I have finned in betraying of innocent bloody and ,

they faid,what is that to us ^fee thou to it. And when he hade aft downe thefiver peeces in the 1'em

pie,he departed y andtvent and hanged himfe Ife.

Hefe words doe containe the re pentance of ludas after his great finne of betraying Chrift ; The fummeof them is to (hew what Sentence hee had caft upon lira.

The parts of the words are thefe five : Firft,adefcriptionof ludas, one who betrayed

Chrfl. -

B Secondly.

IV 6 A S Repentance.

Secondly, the occafion of his Repentance 5 which is fee forth by the circumftance of Time; When he farv he was condemned.

Thirdly s the Repenrance itfJfc,in theic words, He repentedhimfelfejmdbrought agame,&c t Of which Repentance there are three parts :

i. He made reftitution of that hee had taken, hee Brought agaiae the thirty filver peeces.

2. He conf-ffeth his finne, faying, 1 have finned in bttrajing innocent blood.

3. Hec fhewes himfelfe forrowfull, io that if it were to doe againe, he would not doe it $ which is another effect of his Repentance.

Fourthly, the entertainment that hee had of the Chiefe Priefts and Elders afterward. Wherein obferve,

1. 1 hey excufe themselves, faying, What U that to us t although they had little reafon to fay fo; for if hee had finned in betraying Chrift,then much more they who were the caufes thereof.

2. They lay more burthen upon him,, Look tbon tott.

Fifthly 3 theiflue of all this,wherein is fet dovvne, 1. What comfort hee had of thofe thirty filver peeces ; HecaFt downe the filver peeces.

2. What Judgement God infli&ed on him, hec made him his owne Executioner; He departed, and went and hanged himfelfe. Thefe are the parts of the words.

Fir/ 1, for the defcription ofludas (one .that betrayed Chrift.JFrom whence obferve, the do<3rine k this, That

That hokewhat a manisinhislife-time, fuchfha/lbee \ Doflr. his name in the end\ tf their lives havebeene bad i their names at their death mil be accer dingy fgood, their report jhallbe thereafter: as it is hereflame in J udas,^ hath his name accoadmg to his defert*

I deny not, but for a time a good man may bee evillfpoken of,and an evill man may be magnified: For the former, wee may fee it in many places 5 Our Saviour Chrift himfclfe was little regarded of the Scribes and Pharifcs ; David may for a while bedefpifed* *W may be reproached 5 andfo/0-fepb, and many others. For the fecond, wicked men for a while may have good report; ludas may fo carry himfclfe for a while, that none of the Difci- 1 pies would fo much as fufpe& him for a tray tor to his Matter. But behold the end of thefe men, it fliall furely bee according to their deeds: Let lero-£<M»zcarryafair£ffaew, let Ahob have a good report for a while, but marke the end of thefe men; for Ieroboam, who mingled his owne devices with thcworfliipofGod, behold, he hath his brand fet upon him for his perpetuall infamy i leroboam the fenne ofNcbatjvho madea/llfraeltofmne y 2 King. 10. 2p. and although Amazia made a great fliew, yet at laft: was marked for an hypocrite; fo Ahab at laft was branded with a name of eternal difgrace. On the contrary fide, good mens names fliall flou-rifh at their death,though it may bee before difgra-ced. David, although hee had committed many grievous finnes, yet at the laft his name was moft

B 2 honou-

IV b A S Rcpmtance.

&*/Ii,

Pfaltl.*,.

i Sana 2,30

Reaf.2.

honourable: And thus is that verified, Godbleffetb the righteotts, but the name of the wicked jhall rot, Prov.10.7.

Now to cometo the Reafons of this Doftrine, why the Lord doth reward every man in the end according to their wayes in their life time,

Thefirft reafon hereof is taken from God him-felfe -> heblcffethandcurfeth mens wayes according to their workes; therefore needs mult it bee that hee muil bleffc the godly, butcurfe the wicked ; hee makcth thdr names to rot, and rotten things foone ftincke : Hence is it that names of fo many are foinfamous after their de?th. And this the Lord doth for tworeafbns.

Firft, in regard of his truth, he cannot becorrup. ted. And therefore as men are indeed, fohee blef-feth or punifheth them; and although men may be dcceived,yet he cannot; Forheeknowetbtbe way of tbertghteom^ and the way of the wicked (hall pertfb^ Pfal.i/5.

Secondly, in regard of his glory 5 7 will honour them that honour «*?, faith the Lord : If thofe that difhonourGod fhould be honoured ; or if thofe that honour God, lhould be difhonoured, it would beanimpeachmentto his honour; but God is tender over his honour, and therefore by nomeancs will he fuffer it fo to be.

The fecond Reafon is drawne from the men themfelves 5 ordinarily men will bee like them-felvcs: Feigned things .quickly returne into their owne nature 3 if good meale be covered over with i

bad.

IV D a s Riftentmce.

\

bad,thebadwilliooneweareaway 5 and the good will appcarc; and on the concrary fide, if bad mettle bee covered with good, the good will foone weare away, and the bad willbefeene 5 fo a godly man may have fome flips, bur at the lad it will ap-psare what he is; and an hypocrite may have many a good fit,yet fooner or later he will flie w hirn-felfe to be like himielfr.

The third reaion is taken from other mec;at the \ end £nvy eeafeth, and then their confidences that before did but whifper, (hall now fpeake aloud in their eares,that they have beene good men: on the otherfide, for wicked men, it maybe they have beene great men, and fo they dare not fpeake as they thought, but then feare/hall be removed, and then they flullufe liberty of fpeech: for why are wicked men well fpoken of in this life t bu: onely becaufe that men dare not fpeake their minds; but then, when both«envieand fearefhall be removed, then fliili Paid be Paul, and ludas fhali be lud&. Now theVfes are thefe three: Firft, If mens names fhall be according to their hearts in their life times, then take heed that thou k^epenotan evill heart in fecret; for God who fees thy finnes in fecret, will reward thee openly 3 Goi fees thy fecrec prophaneneffe, thy fecret cove-couf^iefles furely without thou doeft fpeedily a-mend, God in the end will give thee a name accordingly : onthecontrary,art thou fecretly upright, ' holy^&c. God certainly who feeth it, will in the end plentifully reward thee ^ for if we have not

B 1 credit

Re*f*S<

vfii

Mat^-4»

Iv D AS T^ptntMte.

Gentry.

»*.

credit with God, furely all glefies and tfrifts will doc no good: fo that this is true both as well for the evill as the good. Let every man therefore looke to his owne confeience, and fee how the cafe ftandech with him. Art thou an hypocrite i God will even fee a brand wpen thee, as he did upou Cam which fliall never befeperaredfrom thee, no more) then the fhado w from the body: thou fhalt never have a good name with men; yea, and rather then thy wickednefle fliali be hidden, the very birds of the ayre fliall difclofe it s and although it may be thou thinkeft that thy power or authority wil tfutld thee from an ill report,yet I tell thee thy expectation will much befruftrated.

Secondly, This fhould teach us daily to renew our repentance for our finnes* for although it may be our finnes be remitted, yet unleflc we doe daily by repentance cleanfe our hearts, Godac the length will bring us to fhame ; and as /<?/<•/>/>/brethren,who becaufethey did not repent them of their finne a-gainft their brother, were many yecres after grieved and troubled for the lame. Therefore as you love your names, by daily repentance make up the breaches of your heart and life; for thus did the Prophet David. Who would ever in the leaft manner have immagined that he,after his great finnes of murder and adulterie, would have recovered his name, yet becaufe that he unfeinedly, even from thebottomeof his heart repented, behold at the laft he recovers againehis name, and in the end di-eth both full of riches and honours. So likewife

Job

IV D A S Riftentance.

loh^ though he was m his lifetime very impatient yetbecaufethathe repented him of it truly, afterward he is honoured for his patience; and hence is it that Saint lames faith. Remember thepatience of lob. A good name cannot- but muft follow grace and vertue J no leffe then a fweet fmeil will needes follow flowers and fweet oyntments. If then thou haft committed any finne either in fecrec or o-penly, wilt thou have thy good name recovered before thou dye i befure to make thy heart fure by repentance. *

Thirdly, Let not good men be difcouraged for evill reports that they may here have for a time, nor let not evill men be encouraged for the good reports for a time they may have • for at the laft all evill reports that are cart on the godly ftiall vanifli away, and all the good report that the wicked have had ill ill quite forlake them, and every one then fhall plainly appeare what he is: the reafon of this is, becaufe the reports of the wicked have no fure rooting. Indeedecertaineitis, that the godly often have an ill name, yetmoftfureis it, that at the laft God will make their goodnefle to brcake forth as the Sunnewhenit hach beene long darkened. Yet here tnuft be one caution prernifed, that our heartsb§ fubftantially good. 1 denie not bat a man may have fome blemifhes, but wcmuftdiily labour to keepe our hearts unfported of the world : We muft behave onrfelvcs blamekfly, but how $ not by flopping the mouthes of men; but we muft keepe our felvcsunfpotted of the world, andarme

our

lam.J*

rfii

IV D A S l^pcntame

Simile*

Dsfir***

iChro.tM

Vcrf.S.

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our lclves againtt it, by abftaining from finnc.

If paper be well oyled., caft inkc upon ir, and it willfoonc returne off againe, butifitbcnocoylcd it willftayon; foif our hearts be well oyled a-gainft the world, by our innocent carriage, then if they have ill reports caft upon thera, they will not remaine qut offagaine prelently $ and Co againe on the contrary fide. And thus much for thefirft part of my Text.

2. The time [ When hefaw he was condemned. ] Hence fearne agame, Thdtfinnes are commonly cwercd and gUjfes put upon them untill they btcowmittedjzut after tiny be committed they fecme moft vile and odious.

This is plains here in Iudas, before he committed this iiine it leaned a matter of nothing unto him, but after behold how hahous it is. Sathin herein is very readie to deceive us, as wee may fee in manie examples. Thus dele he with />&Wwhen he went to number the people, when loab reprcfen-ted the finneto him well enough, yet itfermed nothing to him, but he muft needs have it done, then afterwards fee how hainous it was to him, info-mixhtha: it made him cry our, faying, / have done exceeding foolfoly. But ihould we frace the whole Bible, we can findeno better example then this of Iudas ^ Chrift had given him fo manie warnings, faying, One ofy entail b:trxy me: And againe,/ have cljofentrvelne^andbeholdonecfyoitis a dned. And a-;

2 line,

IVD AS Repentance,

gaine, It were better for that man, by whom the Sonne' of manjhall be betrayed, that he had never beene borne: yet all this would not ferve, but the lufter of the thirtie filver peeces had fo blinded his eyes, that he could not fee.

Now for the Reafons.

The firft Reafon is taken from a mans felfe; our

lufts within us are fo ftrong that we cannot fee the

fiane; as was that in Cam: for the properties of

thefe lufts are tocaft a mift before our eyes, and to

| blinde-fold us thereby. As when a man doth any

I thing in his anger, while his anger lafts,he thinketh

\ that he doth it with reafon, but afterward he judg-

ethhimfelfeforit, andconfiders the thing as it is

initfelfcj fo is it when a man is blinded with his

lufts, he goes on in finne, ferlt enim \udmum^ cum

res tranjit in ejfeftum.

The fecondReafonis from the Divell, who covers our finnes before they are committed with fome baits; for hee knowes no fifla will bite at a bare hooke: fo finne at the firft is covered with profit, pleafures,&c. orelfehelaboureth to minfe it with diftin&ions, but when its committed, then he fets it forth in its owne proper colours.

The third Reafon is from God himfelfe, who giueth men up oftentimes in his jtift judgement •> I and then ule all the perfwafions and reafons in the | world,andyou cannot move them from it: hence is it that the Apoitle fpeakes,ito». 1.2S. As they regarded not to know God, fo God gave them over to a reprobate fenfe, that they were not able to difcerne of the

C truth.

Marker 21

Reafiu

Rcaf 2]

Reaf^

Rcrfu.iS

IVDAS Repentance.

Reaf.

| truth: which is a metaphor taken from a touch-j (lone, which is able to difcernc betweene true gold and falfe; but when the vcrtuc of this touch-ftonc is taken away, then it cannot difcernc j fo in like manner, when as God rtiall give a man up to commit finne, and take away his right minde, he cannot difcerne evill from good, no more then a blind man can j udge of colours; yea, and he is no ftron-gcrtorefift any tentation, then Stmffon was when his haire was cut off, to refitt his enemies.

Indeed I deny not but that God may fometimes for finne, leave good men to themfelvcs; thus God dcltwichJ&s*&*f, zChron.^i.^i. whobecaufehe had fliewed the Embafladours of the Prince of Babylon all his furniture, it is hid God left him to him-fclfe.

And this is dofle for thefe two Reafons:

Firft,becaufe God is willing to it for his owne glory.

Secondly,becau/e by this their confeiences come to be awakened, and begins to ring a loud peale in their eares.

But here we muft know, that there is a grear di f-ference betweene Gods, leaving of wicked men to *themfelves,and good men to themfelvcs,

Forfirft,forwieedmen, theirconfcicnce is a-wakened, but not foundlyuntili the day of death, althoughtheymay have fome rcmorfeand forrow bdore. But commonly God awakes a good man fooner. The finnes of a good man ate eitherle/Ier or greater; if lefler, he is fooner awakened; if grea-

II

Re*f.

Simile]

greater, he is awaked with greater difficulcie; for a grofe finne is alwayes moft dangerous; this yee may fee plainly in David, when he had cut off the lap of Sauls garment, hee quickly perceived his finne ; but when be had committed the foule finne of adultery, he was more a great deale infenfibleof that.

Thereafon why wee are fo infenfible in grofe finnesis this, becaufc when a godly man commits but a little finne, for all chat his heart ftil remaines in good temper; but when he commits a great finne, then its all out of order, and cannot perceive it fo (bone. Even as a man, if he hath a great blow j on the head with a ftafte, he is leffe fenfible then if! he had a little fcratch or rench ; fo is it with Gods | children in committing of finne. Now the Ufc is this:

Seeing that this is the Divels craftinefle, firft to cover finnes before they be committed, let us then when we arc aflaulted with any tentation, take heed; let us not beleevethat that finne is little, but rather letusdcmurrcand confider a little the matter 5 If thou haft any good motions in thee, execute them fpeedily ; but if thou art tempted to wickednefie ftayawhile, and confider a while. Its the note of a foole to goe on he rcgardeth not whether; but its the figneofa wife man, to fee a danger a farre efF, and eleape ir. Confider what will follow thy fin. At the firft ludat thought that thirty peecesof fil-ver would have made amends for all, but after he was condemned, he repented for his former fol-\ C z ly.

Vje.

IV D A S Repentance.

Cen.34

f Conn to

ly. If before wc finne we could but fcclc the fe-quences, we would never commit it; if we could bat fe: the blindnefTe of minde,the horrour ofcon-fcience, the hardneffe of heart that will inseparably follow them, we would certainly fliun them 3 for is any man fa mad as to thinke that if a man felc the fjrfeitfirft, before he eat the fweet meat, that he would then eat it * no furely: fo could we but fee the punifliment now that will follow a little pleafure, furely we would reject alLthe pleafure.

Let ins therefore be fo wife for to looketo the baits that the divell calts before us,for he is cunning and fub<ill,and its good for us to thinke fo.

We ufually labour and ftrive againftevili com-pany,to abftaine from them; why fhould we then meddle with the divell, or be in his company * E-i^wasdrawne tofinne through conference with him, although it may be at the firft (lie intended it not. Gaze not at all upon thefe baits offathan. And if hedoe preflfc fofe upon you, confider the confe-quents that will certainly follow, and lay as tezibd faid (though after another imnner ) had Zimn peace, who flew his Mafter. If he tempt thee to lying, then (ay, had Annmias andSapkra peace, who lyed to the Lord i If he tempterh you to other /innes, looke what the Scripture lakh againftfuch finnes; asifheinticetheeta commit fornication remember that of the Apoftle, Commit not fornkati-on.jtsfime didjvhereofdyed three and tmnty thou funds 2 or fay thus, had Own peace,who finned in thus do-

ing. Dothheinticetheetodrunkenneile, fay with thy felfe, had Nafal peace, who died not for his churlifhueile, but for his drunkenneffe 5 fo for any; finne in genenll, doth he intice thee to it, looke to the plaiae words of the Scripture , for there is no (inne without bkternefle.

But now to the intent we may the better be able toavoid'^ his baits, let usconfider the deceits and glofll s which he ufeth to put before us: which arc I thefc :

His firfl: deceit is, that he feldome tempts one to the committing of one oftheleft finnes, but he pro-mifeth either profit,pleafure,or fome reward.

Now to this Ianfwer,firft, Here confider,tfthou doeft no: deprive thy felfe of a greater pleafure, e-ven of the pleafure of a goodconfcience,furely that will bring more joy and comfort then any c archly thing can,yea,and at the laft,moreadvantage in outward things then finne. Secondly,when hetels thee of his profit and plea-lure;tell him that he cannot be as good as his word, for the pleafures of fin are but for. a feafon,and in the raidt of thefe plealures there is griele.

Now there is a double mifery in every finne:

Firfl:, that which is inherent, which is the finoe it felfe. The minde can never take contentment till it have the proper objeft; and everything taketh plealure when it is as it fliould be, otherwife it dothno', butas alegge or an arme being out of joynt, is full ofpaine andgriefe ^ (o when the mind and faculties thereof are di drafted, they were as it C 3 were

Satansdeceits 2

Anfw* 2 t

k

IVDAS TlfpcntMce,

3, D fee it.

tsfttm

j were out of joynt,and£uIl of griefe. Thepleafures I of the wicked haveforrow with them, bat thefor-rovves of thegodly have joy.

Secondly, as to good a&ions there is pleafure adjoyned, fo there arealfofome wils whichfollow every fume. Sathan hee prefeats before our eyes faire pleafures, when he tempts us to hainous fins; but he never fliewes us the paine and griefe that willfollow. Thus did he with our Saviour, when he tempted him, flicwing him all the kingdomes ofthe world, and theglory of them; butnever did he /hew him the griefe. Thus likewifedid he when he tempted the Jfraelites, flicwing them their flefli-pots'm Egypt, and their onions, &c. but he never fhewed them the grievous paine and icrvitude that there in making brickes they did under-goe.

Kis fecond deceipt is this ; he tels us,that though wefinne,yet wc may efcape and goe to heaven not -withstanding.

Ianfwer: Doe but remember what God faith to this temptation, Dmt.29.1p. When hee fhallheare the words of this curfe, tfheefhail bleffe himfelfe in his heart, jtying, I (hall haue peace, although I walke u» cording to the JiubborneneJJe of mine otvnc hem, quad dixit, though I commit fuch andfucli finnes, yet; notwithstanding Khali goe to heaven -, butmarkcj what God faith, / wdlaot be mere full unto that man, ! but my wrath and my jealoufe [hall fmoake againfi hi^, I every curfe that is mitten intb sbooke (hall light upe* \him,andhisnamefyallbero ted out from under heaven.

So

*5

So Efd. 28.12. / will difannllyour covenant, and your agreement with hell fhall not (land, qvafi dixit, when amanthinkeshefkillefcapehell, and goe to heaven, though he commit fmne, he doth, as it were, make a covenant with hell,but God faith that cove-! nant flnll not (land. So Efd.4.4.11 . Deflrutfion (lull ceme fuddenly on tkem^ and they Jhall not know the mor-nng thereof. Indeed, perhaps they fay, we will repent in the meanc time. but I wifh them ferioufly to confider the fore-named places.

Thirdly, the Divcll te!s us, that though we commit finne, yet we may leave it when we will.

But for theanfwer of this 5 know, it is a meere delufion 5 for can a black-moore change his skinne, ler.13.23, Suppofca black-moore fhould be warned to come befbrea Prince with a faire skinne,and have a weckes fpace to prepare himfelfe, and de-ferre it untill the laftday, thinking he could doe it fooneenough $ would henotbeaccountedafoole^ y€t a black-moore fliall fooner change his skin,then a wicked man depart from his evill way. Sinne is like to ficknefle,it weakens the ftrength of the mind, of thc/udgment, and affe&ions, and takes away all our purpofes which we had at the firft.

If a man that is ficke can keepe his ftrength, then may a man that lives in finne keepe his, and rouze himfelfeup by repentance at his pleafure; but it is notfo, its God onely that giveth repentance, now thefpirit bloweth wcreitlufteth. If you layj will beforrowfull,forfakemy£nnes, and repent when ficknefle comes, this will hardly proverrne repentance.

{.'Deceit*

IV D A S l^pentame

4« Deceit*

Aofv& 9 ,,

5. Deceit.

isfnfol

tance,for/W^didio. This repentance mofl commonly nfeth from felfe-love; every creature lo-veth his owne fafety; fo at. death a man is willing to leave finne, but this comes from nature and Iclfe-love, becaufe he would not goc to hell, and mod commonly thefcmen,if it pleafeGod that ever they recover out of their ficknefles, they fall into the | fame courfes againe.

Fourthly, He will excufe our finne by fome vermes wherewith it hath affinity; he will put on us pa/I/at4vit/a,thote vices that have iome neereneffc to vertue.

I anfwer: howfoever the divellmay ufe fuch diftin&ions to hclpe out his baits to finne for a timer, yet in the time of trouble they will not hold out, but appeare as they are indeed.

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

I anfwer : Thou muft know that this doth not excufe but aggravate thy finne; if thy nature be prone to any finne, know, that the finne is much more grievous: we loathe a toad becaufe of the venomous nature of it5 fo Godlonhethour nature, becaufe its finfull. As a drunken man that mur-thers another commits a double finne, one of drun-kennefle, another of murthcr, which comes frona drunkennefle s fo,if our nature be prone to any fin which we.commit, its a double finne ; firft, in that it is naturall to us and origmall: fecondly, that we

COTl-

commit thereby originall tranfgreffions. We had you know, a part in Adams finne by propagation 5 now if wc have a hasd in it our felves by our ftrong inclinations thereunto, wee our felves are caufes thereof: likewife let us not therefore goe about to excufe our felves with this, that becaufe I am of an other temper then another man, iTnaytake more liberty,and God will beare with us herein 5 forGod certainly will beare with as the lefle.

Sixthly, He will turne away thy thoughts from the finne, and faften them on fomething elfe; fo Judas, his eye at the firft was fattened on the thirty p:ecesof filver, but afterwards he thought of his finne.

For this I commend unto you Davids praftice, iconfidered my wyes, and turned my feet unto thyte-jimmies. So looke thou firft upon thy finne before thoueommit it, and labour to fee hiscunning therein. If David had ferioufly looked on the finne of adultery before he had committed it, he would never have done it $ hence is it that the Wile man councclleth us, Prov. 4.1aft. Fonder thy wayes a-right, &c. And this is commonly the greateft deceit of all.

Seventhly, Helabours to draw men on to finne by degrees, by a little and a little ; he never aggravates the fin at the firft,but extenuates it.

I anfwer: when water hath gotten a little paf-

fage 3 it will foone make a great breach; one little

wedge makes way for a greater: fo it may be a man

commits but a little finne at the firft, but afterward

I D the

6* Deceit.

7. Deceit*

Anftv*

IV D A S Repentance.

D$r.

the Divell drawes him to commit greater. A man that commits finne is as one in a q iteke fand, who (hikes deeper and deeper: or as a little fparke that k indies a grout fire. Seeing therefore the cafe ftan-dcththus,wcoughtt6 rcfiftthc beginningsof fin, and give peremptory deniall to the firft temptations. And thus much for this point.

Now foilowcththe third point, viz. the repentance of W<# in thefe words, Hee repented himfclfc drc which repentance of his conliftcth of three parts..

i. His veQatutionfe brought againe,&c.

2. His confe Jlion,/ have finned, &c.

3. Hewasforrowfull.

From which repentance of his learne this Do-| (ftrine.

That there is afdfe repentance^ confession and reft tttttim that is very Itke the true repentance/onfc fs;w dnd reft i tut ion,and can hardly he difcerned.

This repentance, confeflion and reftirution which luda* made was not true,yet it was very like to true. Such was that of Said, Ahab, and the reft. Such is the repentance of many at this day, who in fome good mood, or tq fbmeafflidHons ieeme to repent 5 but this repentance breakesas bubbles, andvanifli-cth as the lightning in the ay re. This repentance is falfe, yet fo like the truej th.it the difference be-tweene them is very hard to di/cerne, although in .hemfelus they differ much 5 as true gold and counterfeit

IV D A S RsfeatMce*

19

terfcitarehardtobe difcerned afunder by os, although in them (elves there is a broad difference^ as much as betweene gold and copper. This falfe repentance may goefarre,

1. Ifwe confider the fubftance of it.

2. If we confider theconcommitants. Firll, it we confider the fubftance 3 it may goe

farre, for,

1. He may ferioufly confider his wayes.

2. He may have* a kinde of forrow for his fins.

3. Hemayfue for pardons for his fianes, as doe many hypocrites.

4. He may defirefaith and repentance, as Fran* cUSfira did.

But here wee mufl: know that there is a twofold defire of faith and repentance.

Firft/romafelfe-love, not out of a love to the j graces, but feare of hell^ and this may be infdfe repentance.

Secondly, From a love to the graces,having fen-fibly taftedthem ; this defire is grace.

5. There may be an amendment for a time, as did Smlmd rfanoh.

6. He may come to that paffe, that if the fiane were to be committed againe, he would not doe it for all the world 5 as ludas.

Secondly, Trve repentance and falfe arc very like in relpeft of their concomitants.

1. This falfe repentance may caufe a remorfe, yea it may bring forth tcares, as we may lee in Sa:il y \ 1 Sam.24.17. he lift up bis voice and wept.

D 2 3, This

, — / . .

IV D A S Ttypentance

2. This talle repentance may caufc confetfiart,: fr:ely and fully, as did PharaohJixod.9.2 j.taking ihameto himfelfe, and afcribing glory to God: thus did Soul y 1 Sam. 2 6. 21. he confdfcd that he had finned exceedingly,fothat one would have thought that it had bcene true.

3. Ir may caufc them to faft and pray for pardon/as did Aluh^i Kings 21.27. but it was not in tru:h, but oncly in the time of his milery.

4. They may come to Restitution, as l*do* did.,

5. They may bring forth fomc fruits of a-mendment of life; io that verie farrc this filfc Repentance may goe ; as the fecond and third ground.

And now behold true Repentance in fubftance and concomitants ; what can you finde more in it i hence it is that fo many are deceived with falfe repentance, which is fo like the true; but bring them to the touchftohe, and you ftnll finde a broad difference betweene them, as after you fhall fee.

NowtheRe.ifonsof this Point are taken from the falfe grounds from whence repentance comes, which are thefe:

1. It comes from felfe-love; when finne proyes hurtfull, and the hurt is neere at hand, then it may worke, but all out of felfe-love.-An hypocrite when he finds fire in the finne, hec throwes it a-way, but whenonce the fire is out of the coale, hee will play with it, and foole himfelfe, hee

feares

ai

feares onely the fire, not the fouleneffe of finne j he hares the fting,not the finne.

2. This repentance comes from the common gifts of the holy Ghoft, whichacarnall man may have i as,

Firft, Hee may difapprove the fouleneffc of j finne.

Secondly, Hee may hate the uglincflc thereof-

But here we muft know that the light of nature is extinguished in fome more then mothers; as no doubt but thatit was rife in Iudts. Whenfinnes rightly are propounded to us, farre we maygoe in falfe repentance.

Thirdly, their repentance comes from the beauty, fwcetnefle, and excellency a carnall man may finde in Gods wayes, which may make him amend andturne umo God for a while : as in the time of Ubn Baptift, they confefled and turned to him ("but it was but for a while; > the rcafon was, be-caufe he was a burning and a fliining light, and they rejoyced in his light. So the fecond ground found a fweetnefle in the Word and left all,'but yet returned, as 2 Pet. 2. latter end. Some in the excellency of Preaching may lee a fweetneffe, and re Joyce a while, but yet returne againe to their finnes.

Fourthly, Their repentance may arife from a good Family, company, or Miniftry: Thus 10-*fh,(i Chro.24. ) good,while lebo]ad>t lived,which feemes to be thirtie yeeres j (o Vzzia, 2 Chro. 16

D 1 was

%l

" 7

IV 6 A S Repentance.

VCev

(was goodwill the day es of Zacbaria^fo many arc ' good while they are under careful! Governours, and in good company; fo long as good meanes laft they will be good. I cannot compare fuch men better then to the Swine, which whileft they are in faire meddowes keepe themfelves cleane ( which is nothanketo them, but the place) but as foone as they come to the mire they tumble in it 5 fo will there men, fo foone as opportunitie is given them.

2. So likewifc confeflion mayarife from falfe grounds.

Firft, from paflion, being in good moods, they confeflefometimes^ototherwaies > but found humiliation, asafpring, makes us alwayes ready to confefle.

Secondly, From fome evident difcovery of his finnes ; when the light (hinesfo in hiseyes, that he cannot but confefli; as Sad when he evidently faw Davids kindneffc,could not butconfefle.

Thirdly, From fome extorting caufe > as here did/ir^tf, when God and his conscience preft him to it; fo did Pharaoh when he was under the racke.

Thirdly, Reiiitution may alfo arife from falfe grounds.

There was a great difference betweene the re/H-rutionofW^and Zacheus ; Iu-das was ficke and oppseft with his filver peeces, as a man of meat in his ftpmacke 5 therefore no wonder though hee wou ! d be rid Hereof 5 but Zacbtvsaid it m.oft willingly and freely. This fheweth unto us the vanity of the Popifhj

IV D A S Repentance.

*?

do&rinc, which makes b:.i .ns of Repen-

tance, Confcffion 5 C9ntritiorijSaasf action, all thefe hadW^r, yet who can fay he m;ly repented $ one may doe all that they fay,yct be damned.

Let menthenlookctothemfclves that have not goncasfarreas///^, namely, have not repented, confeffed, and reftored ; for though thefe be in falfe repentance, yet are they in true alfo $ onely in falfe there are thefe oqely, in true there is thefe and more alfo: for as the guilt in counterfeit gold (which makes it like the true) is good 5 fo the fault is, that it is not throughout, fuch as the outfide is 5 (o thefe thingsin falfe repentance are good,the fault is,that their grounds are not good alfo.

And againe, they which havegoncasfarreas /«-das y and feeme to have repented, let them try them-fclves,andtake heed they be not deceived.

Now there arc two things that hiidcrus from judging aright of our eftate.

1. Vnwillingnefle to fcarch.

2. Unability to judge. Firft,Unwillingneffe to fearch, and the caufes of

that are thefe :

Firftjbecaufe they havebeene long fure, ando-thers fo judge of them, and therefore now they are loath to call in queftion their eftate: But let fuch know, that nothing can eftablifli their ftate more s for either your repentance was found, and then the more comfort unto you if you fcarch, or elfe it was notfound,and then the (ooner you difco-verthe t alfeneffe thereof, the fooner you may a-mendit. 2. It

*4

IvDas Repentance.

I Cor.t.io.

NcheoajLU

a. It is becaufe they arc unwilling to make their hearts folly found 5 they would not be perfe&; they will have fame finneto dally with: but this is great folly in men, for want of one fteppe more to miffe heaven, and to make fhipwracke m the haven of their happineffe.

Secondlyj inabilitie in judging, not being able to judge whether wee have truely repented or no*.

To h: lpe this ;confider whether your repentance arifefromanaturall confidence, or an heart truely changed, for that is all in all. If your heart be changed 5 and from that, and not from a naturall confeience enlightned, arif:th your repentance $ but this is hardeft of all to know. You may know it twowaics.

1. By the inward differences.

2. By the outward effects.

Firft, by the inward differences, and they are five:

Firft, if it come from an heart truely changed, thou (halt finde thy fdfc doing all holy duties with a naturall inclination,^ the fire to afcend $ although thou meeteft ,with many impediments, yet never leaveftftriving, but inwardly delighteft in Gods law. A naturall confcienccmay doe much, but never m.^keus inwardly from the bent of the heart to will goods n ° w in Ipirituall things, its mora to will then to doe \ as Saint Paul would have the C#-ritjtJbaM notoriety to doe, but alfo to will. Hence is it that Njbermah defires the Lord to heare the

prayers

*5

prayers of them that did defire to feare him: This is the very Char after of a Saint; The natural 1 confeience, if there were no hell, would finne,Iove it, and ufe it ^ but inwardly to defire holineflc for it ielfeisan Infallible figne j fo that were there no heaven nor hell, yet hee would choofe holineffe, and could doe no otherwife, when it is his meat and drinke (as our Saviour fpeaketh) to doe Gods will. Now a man fbundly an hungry, will eat though not hired ^ fo would he doe the workes of holineffe though there were no reward. If you have this dif-pofition,fure I am you havetruly repented ; if you have not, feare, and labour after it.

Secondly, the naturall confeience tells us this fhouldbedone, urgethk,and blames if it bee not; done; and hence arifeth hearty refolution and pur-poles, but it never enables to doe it, therefore hee never performes what he purpofeth y but a heart truly changed enables us todoe it: As Paul faith,/' can doe all things through Chrijl: not fome, but all; ' whereas the naturall man cannot but finne, beeaufe, (as Saint Pettr fayes) the will is not ftirred nor changed y therefore although muph may be dbne,' yet it will downe agame $ as a ftone,if not changed i into fire,though it be lifted up,yet it wil fall downe againe: Now the naturall confeience cannot change the will, therefore cannot he refift finne 5 but the | true Convert can fay, he can be chaff, he can refift/ lufts, and the like; the other fay (and fay truly) jthey cannot but finne, for the naturall confeience cannot change, and therefore they grow wearie of

E it

IV D AS T{epent ante*

itjbecauic itis nor naturall,if they were truly chan-*ed,:hey would doei: with cale.

Thirdly, the naturall conferencecan goe no further then it's enlightncd ; it may approve formal! civiU living, and holineflc in the general!, but it j cannot fo approve of holineflc in the particular, j that the ftri&er any man is, the more they approve ; him, and defire to be like him: A man truly fpiri- ; ruallis barthenfbme to a naturalconicicnce,though i never fo much enlightncd $ the high degrees of holincflfe doc make him diftafte him. Wherefore canft not thou delight in them that are good f thou haft care to fcare.

Fourthly, the naturall -confcicncc may make a man abftaine from many finnes, but hee abftaines from none out of a deteftation and hatred of them: he may indeed hate a moral 1 vice, becaufe hee may havcamorallvertue contrary to it 5 but hee cannot hate finne,for nothing is contrary to finnebut grace, which he hath not: If therefore you abftaine from finnc out of a hatred to it, it's certainc you are changed 5. elfc though you abftaine, it's but from a naturall confcicnce. Mofcs and Z^abftained from uncleanneffe,fo that they wept and were vexed,that was a figne of change; elfe abftaine never fo much, it's not true grace. But if thou hateft it becaufe it s finnc, and hateft all finne both fmall and great, it's certainc thou art changrd.

Fifthly, the naturall confeience may make us love fome good men, and God alfo with a naturall love, becaufe hee giveth them fome good blef-

fines;

IvD AS Repentance.

V

fin'gs y and may rcjoyce in God with forne fiafnes of joy i2iS^Hefa.6. But to love God in his Attributes withtheloveof delight and con] ugalllove, to lovehim becaufe he is holy, juft,&c. this an heart unchanged cannot doe j and the reafon is, becaufe that all love of delight arifeth from fimili-tude; and none thus love God, which are not chan-ged,andfo like him.

Butyoumayfay, Howcanlknowthis love of God?

I anfwer, It's eafie enough to be knowne.• For, i. He that loves God,keeps his Commandements. 2. The Commandements of God are not burthen-(omc unto him. But befides this, you may know in your heart whether you love him or no, as you can tell if you love a friend, for then your heart will be toward him, you will delight in him; Now if thefe fignes be not in you,you may juftly doubt that your repentance is no more than the repentance of ludas was.

2. But now becaufe thefe inward effe<5i s of found repentance are hard to be difcerned, wee will now confider the outward cffe&s of true repentance, which are foure.

Firft, Gonftancie $ true repentance holds out,aII falfe repentance is inconfiant; for it arifeth from paffion which iscverinconftant, and therefore the repentance coratning from it, muft needs be tncon-ftant; whether it be from feare or from novelty of holinefTe,or pcrfwafion,or companie, or fome fud-den joy, what-evcr it be (not being a true change) E a it

IV D A S Repentance,

obua.

^Anfa,

kccafeth, as heat that arifing from rubbing goes away when the rubbing is ended $ but it would continue if it arofe from a fotde giving life to the body. Indeed I c.onfefle fome pafhon may (lay longer then other,_as I*a[k> Awaz/a, but when once Iefjoida>dycsj:hcy will ceafe.

Secondly ,an evennes & uniformity in their lives; counterfeits cannot ever be the fame, but the godly; areftillthefame,tnallcourfcsand places .-Indeed they may be often uneven from the fuddenneffe of the occafioo, as the newnefle of the ay re in the nfcvv Countryjmaymakeonefickejbutitkilsnot j fo a godly man,in what place or time foever* remaines the fame,thogh he get difadvantage by it^as a fliecp falling intoa ditchmiy be fouled,but isa fheep ftil, but the wicked is cleane another man • he ca fts off the paffion of goodneffe,and is cleane changed i but the godly man cannot caft off his nature, becaufe he is borne ofGodjtherefore cannot finnc 3 that is, in the manner he did before.

Thirdly,generality of obedience; the hypocrite ever rowles fome fweetmorfell under his tongue, and fo doth fometHing wherein he favoureth him-felfe,but the godly man leaves all finnes.

But you will-/ay,the godly alfohave fome belo-cd fin,&fbme infirmities to which they are inclined I anfwer: there is a great difference between the hypocrite and the godly man; for an hypocrite pur-p.ofelykcepeth feme roomeforhis fin; butthegod-ly man defires to be reproved, & will willingly fuf-fer admonition, and defires no exempt place for his deereft fins,but would thorowlv be trcd.

But you will further obje&,thae godly men boia have and doe often relapfe < I anfwer: he differs much from the wicked: for,

I. The godly mm drives againft that finne moil to which he is moft inclined, by ufing all meanes a, gaiaftit, and Running all the occasions thereof which the wicked man doth not,

2. Although the godly man relapfe,yet he never .comes to allow hrafelfein that fin: the.wickcd,fin-ding fin pleafing,fits downe and folio wes it: asSduf, who purpofed not to persecute Dttvid, but finding, it pleafing to his luft,continucd therein. Pharaoh for a time would let the people of Ilrael goe, but after-1 ward for his pleafure ftayedthem.

3. They differ in the iffue^the godly man gets the victory over his fin^butfin gets the vi&ory over the wicked man.

4. JHypocriricall repentance is violent and earneft at the firft,& flack afterwards^but true grace grows more and more: falfe,is like a land-flood,great on a fudden,but quickly dried up again, butin true grace it's as inanaturallbirth,thebegining is fmall,butit grcwesftrongerandftronger; hypocrites are hot at the firft,but quickly grown code. I deny not but that a godly man may abate of his ftrength of grace as a childemay fall ficke and abate of his ftrcngrh and beauty 5 but it's bare a fickneffe, and commonly after it they flioot up the more : fo the godly, though for a while they may be ficke, yet afterward they grow in grace the more for that fickneffe.. The motion of the wicked is. violent,

E 3 fwifteft

Obietl.

Anfw.

] V D A S Repentance.

[wittcil: at the firft, but flacke afterward ; b.it the motion of the godly is naturall, flowed: at the firft, but after it's fwifter and f wifter.

2. Having already fhewne the difference bc-rvvcene true and falfe repentance, I will now (Ik vV the difference betweene true and falfe confeffion.

True Confeffion is an infallible figne of grace; many thinke it an eafie matter,butto confeffc aright is a very hard thing: Many confefle for fome by-ends, or fome extorting caufe s but true Confeffi-on hath thsfe three properties.

Firft, it's particular • it confeflcth the leaft and fecreteft corruption in the heart ; and not onely grofTe finnes: But the hypocrite, although he may confefle fome groffe finnes, yet never comes to full particular ConfeUion.

S econdly true Confeffion is conftant, but falfe is onely in fome goodmood 3 orin fome affli#ion, as ficknefle,&c.

Thirdly, true ConfefSonarifethfrom a good ground $ namely, a bafc conceit of our felves, a true fhame, and an earneft defire onely to glorifie God^ with a full purpofe wholly todebafe thenv felves, and a perfeft refolvtion to forfalce the finne hce confefleth 3 which the wicked never doe.

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

Becaufe hypocriticall reff itution is in aeceflfitie when hee cannot helpe it, but it's a burden ro him; then hee cafts it away as a dogge doth his vomit,

when

IVD AS Repentance,

3*

when he is ficke by ir«thustoW rewored$but when we are for it, andit'splcafiMg to us, then ro re/lore it is a figne of grace ; thus did Zukas chearefully, when hee might have keptir. The hypocrite re-ftores as the Merchant that cifteth his goods into the Sea, unwillingly $ yet will rather lofe them, ! then his life.

Thus have wefeene that there is a falfe repentance, confeffioa, and rcftitutipn, muchlikcto the

true,and how they differ.

Then feeing there is fuch fimilitude bet weene falfe repentance and true, this fhould teach us what to judge of fuch mens repentance which is onely inthctimeof/icknefle $ it's greatly to bee feared J that it's even fuch as indas his was, falfe and hypo-criticaIl,onely m fonae mood.

La(lly\il this Repentance oiladas was not true, wharfhall weethinkeof them that havener gone fofarreas Ivdasdid, to repent, confefle, and reftore, furely this is the cafe of many now adayes / All thefe things that were in the repentance of Itidas^ arc goodand commendable in true repentance, but wemuftexceed it before wee can comeat heaven 5 and therefore if they that doe not exceed it (hall never come there, what (hall become of thofe that come farre (liorc of it <

Next, raarkc the name ludas now gives Chrift $ he calls him Innocent; I have finned in betraying of Iwoctnt blood. Whence learnc,

Thattbofe things whicharegood r , are approved to mens

confer

Vf*+

ffi^.

T>cftn

IV D A S Repentance.

Quejti

I *sf»fa*

iCor.4.2.

ifc*/:

I confcicnces^ whither they v/jHot no.

ludas confcfleth Chrift innocent now 5 this put not a new conceit of Chrift into his confcicnce,but made him confefle what before he thought in his confeience to be fo.

But fome may fay, that many men that are worthy Instruments of Gods glory^ find envie and hatred here amongft men t

Indeed it's true 5 but it will bee but for a (hort time before the mill will be expelled from before their confeiences s and afterward, although their confcicnces for a \yhile may be tongue-tyed, yet they will openly approve chem to be good men, as Indas here did Chrift.

Firft 3 becaufe it's not in the power of men to judge as they will, but they muft judge according to the light of confeience that is in them, they cannot but fee what's prefented unto them by confeience : as the eye being open cannot but fee what is (hewed to it j and it's fonaturall to the confeience tq fee truth ; for light is put into the confeience even of the wicked by God himfelfe: Hence is that that the Evangelift Saint John fayes> lob. 1. J he Iwht dined tn farkeneffe: Where by light is meant the naturall light of confeience, which although irrn; keth not men obedient to the truth, yet it makethtliem to acknowledge the truth. Therefore Confeience by the Schoolemen is called a Virgin, becaufe it is not, defiled by untruths,but ever murmurs againftcvill, and aflentsto truth and good 5 it may be oppreft fomewhar, but ever keepes it £lfe ftrcightin judgc-

ment;

3?

mem -therefore the falfe judgement of the wicked comes not t romco ifcience 5 but fr$m lufts, which when they are gone fas in. death, or often before; then they fpeake the truth.

Secondly, becaufe God will have glory from all thecr?atures that hee hath made, and they cannot but acknowledge it to be right; therfore they which finne againit the holy Ghofl, though they hate goodnefle, becaufe they count it not good to them,yet in it felfethey thinke itto be good, therefore the* Devils* beleeving and trembling comes from theirconfeience.

Th is fhould teach us to t hinke well of the waies V(t i; of God,akhough others fpeake againft them 5 for it is for fomefecret caufe, and inwardly they doe approve of them in their confeiences while they live,and oft witneffe the fame attheir deaths.

2. Be not dif.couraged for any oppofition or hatred that thouflialtmeet.withall 5 what though; they hate thee,yet they have that witHin them that will approve thee: Wee cannot approve our felves to theirwils, affc&ions, or lufts; but whether they will or not,wc may approveour felvesto theircon-fcienees.lt istkeiforcabafene/fe when w> bbor to approve our felves to any by doing evill ; the belt way is to approve our felves to cheir confeiences^. and take Davids coatfejNho wjieri MtcJboft feoffedat him for dancirg b- fore the Arke,. fayes. If this bee \ vile^ 1 wilt jet be more vile • fo fhall I beehadmhmottr of the Vtrgins : So like wife, Art thou hated for | Religion * Labour to exceed in that; fo fhall they fi JF honour]

IV D AS Ttypentante.

Doftr*

R<sf

\ honour thee in their confciences; and it's better to ) approve thy feife to their confciences, for they in-dures then to their lufts, for they arc vanifting, and their good opinion of thee (ball vanifli. Hee that rep roves, fhallfindemore favour in the latter end,then he that flatters; becaufe he approves him-felfe to the confciencc, this onely to the lufts.

Now followes the carriageof the Elders toward s Judas y thcyexcufed themfelves, (laying, What is that nrtto us^ Locke thou to it ?) although they were the chiefeft Agents therein. Whence learne this Dodrjne,

That: there is a marvellous aptnejfe in the nature of man^to excufe a finm when hee kith commit tedtt.

The Pharifes here were the men that moved and hired ludat to betray Chrift : Judas was but the Inftrument they ufed 5 and they had purpofed to have put him to death, although Iudas had never betrayed hiip; yet they fay. What is that tow. Thus alfo Adam having done that that was dire&lycon* trary to Gods Command, yet excufeth himfelfe. Thus did the Kings of Ifracl; as Afih, when hee hadcommitted an evident finrte, he would not acknowledges ; but when the Prophet comes to tell him of it, hee falls a threatnipg of him. Thus alfo did Atmziah.

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

fhadow,

fhadow, which darkens the minde, fo that it cannot fee: For that that the Apoftlefayes of hatred, i Toh. 2.9. thatfrb an one 4* kitei bU bmbcr^ liveth m darkenejfc j the fame may bee faidof all other

finaes.

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

Thirdly, becaufe finne worketh on thoft faculties which fliould judge, it weakeneth the judge-ment,andislikeablowonthe head that takcth a-way all fenfe.

Fourthly, becaufe a<fluall finne grieveth the holy Ghoft, and makes him depart, andit isheeonely that convince thus of finne; and therefore how i can we fee when hee is gone, that enlightneth us 0 j And when this holy Spirit is gone, then in comes I the evill fpirit which puts into us falfe reafons,and fo we by them excufe our felves.

The Ufe is, firft, therefore to let us take heed of I V(e x? declining from God,and falling into any finne, feeing it's fo difficult a thing to get out of it againe. What; makes us to recover, but a fight of our fins i Now falling into^nne,blindeth our eyes, wherefore it mull needs be very hard to recover. Seeing then it's fohard torecover,take heed of firft filling I into finne; for a man that is a little fallen into finne, f is like a man in a quicke-fand, ready to finke deeper, and deeper. Suppofc a man doth pollute Gods Sabbaths; at the firft there is forrow for it 5 after-

F 2 ward

/

3 5 ; IV D A S "Repentance.

Vje 2.

D c&r.

ward he begiimes to doe k more and more 5 but at la'ft he doth it with delight. What is faid of uuclcan-acfTcjis true of all times: Prov. 30. 20. shee wives krmonth \ i. e. excufeth: fothatalthough(hemuft needsconfefleittobe afiane, yet in that cafe fliee accounted it none/

Secondly 5 if thou art fallen into any finne 3 retnem-ber thy aptneffe to excufeit 5 and labour to get out as fooneasthoucanft.

1. Remember what thy judgement was of that finne before thou felleftinto it, although now thou judge it fraall. Thy judgement is like a glafTe; before it is crackt 5 it (hewes true j but after it is crackt, it repnifenteth'things, otherwife then they are. Thinke with thy felfc therefore how ill once thou thoughtefi that finnc; and feeing thy owne judgement is blinded, -hclpe thy felfc with other holy \ mens judgements concerning that time.

2.. Labour to abftaine from the acting of that

[finnej and fo will light come in againe by alittle

and a little, and then thou wilt fee the uglincfle of

it \ tqx nomanfees thcuglinefle of a /inne 5 untilifirft

he comes out. of it.

And now we come to their Anfwer. WhtfisthtftQu*^ looke tbox fait. From hence a-gaine Jearne this Do<ftrine 3

That fori be woft fart, in the time of our extremity, wee have lea ft comfort from ihpfi wbicbwerc our companions meviU. •

n-

Tudas

IVD AS Repentance* \

37

ludas here comes to the High Priefts, which were his companions in the betraying of Chrift 5 but they give him poore comfort. What have wee to doewith that\looke the* to it :■ Miferable comforters to a manki his extremity.

Now the Reafons are taken, firft. From Gods Juftice $ it's jwft with God,when men joyne againft

him 3 to fet.them one againft another. Thus he fet Jbimileckemdthemeno£ Sechem one againft another : God fends an evill fpirit betweene them; hecatf make enemies to befriends, and friends to be enemies. There are abundance of fuch examples in hyftories.

. SecondIy 3 from mans nature,which is apt to love the treafon 3 and hate the Traytor: he hath a love to the luft, and fo may love the treafon ± hee hath a principle in him to hate the Tray tor. j ^hirdly/rom the nature of their love $ it's for commodicy or gaine^or fome by-end or other, and therefore when the commodity ceafeth, that alfo ceafeth k yea 5 and often turnes to hatred, zsAmmons. love to jhamar did.

This fliould teach us to take heed how wee joyne with men to doe eviil :. It's better to joyne to their confciences in doing well, for their confciences will coritinue^then to their lufts, for they wil end>and then their loveto you wil end alfo. Hence it's faid in IhzPr&vtrfa, Tbt be thatrc^ proveth^ fha/Ifinde more favour in the end than he that flattereth. Many rejoice in the love of evil company; but all that love is but like glafTe fodered together;

F 3 whet*

itHfm

Vfel

Doffn

Redf.

OhuU.

An/w.

IV D A S Repentance.

I when God fendeth the firc(as he did to AbtmUckt) * to melt that, they foil afunder, and all their love ceafeth.

Now the next thing is, Hee uft dome the thirty pceccs offdver. And here the Doftrine is this

That, that th*t is thegrcttett comfort ', when Sod once torncs his band agamfl #*, proves mo ft d/f-comforublc.

Judas here thought thefc thirty pceces of filver a great matter, but when once God moved his conference, he cafts them away: So, fuppofe a man get favour,honor,riches, or any other thing naughtily ,it will prove but a trouble.

i. From the curfe of God ; although the thing in it felfe be good, yet God ever mixeth fome cvill with it, which maketh it bitter. Stollcn bread is fweet, but God filleth the moutli v* i;h gravelli All mifery with Gods favour is moft fweet,as Patds im-prifonments, andwhippings,and/^/»^ .• but on the contrary fide, allpleafure, with Gods difplca-fure, is bitter.

2. Becaufe finnemakes the loule ficke, and then it's never well, until! it cafts up; and thus ludasjht thirty peeccs, burdening hisfbule, muft caft tkern \ up. *

Many goe on in finne,and are never troubled.

As in our bodies, though there be ill humours, j yet they make not a man iicke un till they be ftirred; j fo doth not finne untillGodftirrcsit,as here hce\

did)

.**^

IV D A S Rsftnt&nce.

39

did in ludat^ and then it makes us fickc.

i his (hould therefore m^ve men to take heed how they turne faile for their owne advantage. Suppofe by going from God thou getteftwhat thou wouldeft, yet God can make that comfort to prove but a burthen unto thee, as hec did l*d*s his thirty iilver peeces. Be therefore content to lofe all before thou lofe God.

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

That Gods wrath and finne are exceeding terrible And nnfupportabU) when they are once charged $n the conference.

This made Judas to hang himtelfc. Doe but a little confidcr mans nature, how lo:h to deftroy himfelfe, how afraid to be killed, and you fhall find it to bee fome great matter that imift caufe him to make an end of himfelfe, and to caft himfelfe into that which he feared; namely, hell: thus heavy is finne when God once chargeth it on theconici-ence, that it maketh a man doe all this. Indeed finne was as heavy before, but then it lay at our foot,and we felt it not $ but when God layes it once on our fhoulders, and on our Confciences, then (hall wee feele the burthen thereof to be farre beyond all tormeatsthat can be imagined. See thisin Chrift,whenGod did but charge ourfinnes on him, how intolerable werethey ?

Now for your better undemanding ofthis paint,

I

m

Dotirl

IV D A S Repentance.

An/rv.

I will firft (hew you what this horror of confci-enceis ; which I will doe by explaining thefe five qireftions following,.

By what meanes is this horror of confcicnce wrought i

Two woyes: fometimes by Gods owne Spirit; fometimes by Satan,

Firft, it's done by Gods owne Spirit, when by it therai-nd is enlighmedtofcethat he is in bondage by reafon of finne 5 Hence it is,.th;it it js called the Spirit of bondage Rom.%.

Secondhand morefiequently, by Satarl^when hce, by Gods permiflion, doth vcxe and terrifie the foules ofmen,and drive them to defpaire ; andthis is called horror, and the vexing of the foule.

Now whether this horror of confeience bee wrought by Gods owne Spirir^or by Satan, we may know by thefe foure differences :

i. If weefind any falfhoodrairigled with this trouble of conscience, then it comesfrom tbe D i-veil -for the holy Ghoft mingles no falfliood, but onely enlightens,and ihewes the truth: light makes -athlngfeemeasitis.

2. You may difcerne of it by the affe&ionit ftrikethin us ; for that that the Dcvill caufethin us,ftrikethahatredof God 5 but that that Gods Spirit worketh in us,caufeth a fervile fcare.

3. You may know it by the extremity of an-guifh it caufeth 5 Gods Spirit worketh by mecke-neileand confolation y butthe Divell worketh by | extremity of terror and fearc.

4. Youj

4*

8«rf.%.

4. You may know it by the manner of doing $ for the Divell doth it diforderly,fuddenly,and violently, without any equality ; but the Spirit pro-ceedeth orderly: firft, it cnlightneth the mind, and then it raifeth obje<5iions> and fo goeth on by a little and a little $ but the Devill worketh violently. Hence is that that Satan is faid to buffet iW$ for all buffeting betokeneth violence, Indeed, lome-time the Spirit doth unequally, but yet there is a great difference betwecne Satans working and his.

What is to bee thought offuch aconditioa t

Tanfvver, Thatfuch a condition being fimply] Anfw. in it felfe considered, is very miferable s becaufe it eftrangeth and draweththe heart away from God, yea,and fromChrift,who is the end of Gods works, and fo therefore muft needs be a moft hay nous fin \ but yet as God ufeth it, it is a figne, or one of the firft fteps to faiths anc * a good meanes tofubdue and weaken the ftubbornneffe of our hearts.

Quest How may wee know whether God intends this for a punimment, or for a preparation of! grace ?

Anfrv. You may know it by the events for when Goddothicforthefalvation of the creature, then l after it there followes grace 5 but if it brings not grace after it^ if there be oncly a plowing and no harveft, the pricking with a Needle, and no thred, then it's a fparke of hell fire, and the vzxyfrdudu urn of hell.

What fliall wee then thinke of thofe that never G had

Q#0?.|

I V D A S Repentance.

An[w*

9p*M-

Anfrt

QerJM

h:id chis horror and trouble of confeience ?

Their eflatc for all that may be very good $ for this vexation is not abfolurcly needfully although humiliation is 3 wherefore if thou haft ic not, feekc no: after it 5 for Godufeth many meancs: yctthou mayeft take hence occafion the more to try thine eftate,

Whether comes this horror from mellanchol-ly, or how fhall wee difcerne it from mellan-! chollyr

If thou apprehend finne and the wrath of God, I then it is horror of confeience ; for'when the faculty is pitched upon the right obje# 3 to wit,finnej then its no melancholly $ but in horror the con-fcience is pitched upon the right obcjeft,v/£.fmtiej for that is the proper obje& of the confeience : As for melancholly, that is not griefe, but extendeth griefc i as varnifh is not colour, but doth extend the colour. Indeed melanchoJlymay bee joyncd _ with it,and dnw it forth, but it comes not wholly 1 from that, but from fome other inward principle. J Asthcfatneffe of the foyle may bring forth the corn? the foo:ier,but yet that is not the caufe there-of, but the root that it hath.

Againelanfwer, thatall diieafes are healed by their contraries; If that this were melancholly, then might it be healed by merry company, which is the contrary unto it j but if it bee the horror of confeience, then muft it onely be healed by the ap-prehenfion ofGods love in Jefijs Chrift.

Whether may it befall the childeof God to

be

4?

be in this cafe afterheisintheeftateof grace, or ' not i

I anfwer, That this extremity of horror which Judas here tafted of, never bcfals thechildeGod afterheisintheeftateof grace; and myreafonlk this, Becaule that as perfeft love cafteth out all feare; fo where there is lome love left, there is no perfect feare. Indeed Gods children are never wholly without feare, Rom.%. yet in their greateft feare there is in them the root of comfort remaining. There are many examples that may bee brought to prdve the fame, but I know none like that of our Saviour Chrift, who although he was in fuch unfpeakeable horror of confeience, thatit made him cry out, MjGod^wj €od y why baHtboii forfaktnmtc? yet this horror was mingled with faith, comfort, and the affurance of Gods favour. So Gods Children may have fuch forrow, and befo drunken with wormewood, that it may mike them not to know what to doc ; yet in all this griefe the fire of Gods love h not quite extingui-(hedjbut there are fome fparkes thereof remaining under thefcafhes.

Here is a Caveat to be given of two things* Hrft, Let thole that are in this difpofition of mindc, take heed of that that Satan in this condition may labour to bring us unto ; for then they | are in a difcafe \ and thofe that are in a difeafe, in-r cline unto fome thing: Take heed then of polluting the Sabbath, and other finnes that hec may in-tice thee to; for Sanus and JEger differ, the one de-

G2 fires

(sfnfyy.

CMMf*

Cavtaf*

IV D A S Repentance.

Dotfr

(ires one thing, the other another.

Secondly, Something muft bee done positively for the healing of our griefe: when that we are in forrow, wee mutt pitch it upon the proper objeft, •wit, linnes and put away all worldly forrow, for that bringeth death s but ferrow for finac,that bringeth life.

All thefe things thus being expoundcd,the point is manifeft,

jhtfime and Gods wrath Uing charged en the confei-en€t,<urtcxcudingttrribk*

Indeed, when the burthen lyes on the ground, we feele it not, but when it lyes on our flioulders : So, beforethis horror is charged on the confidence wee feele it not, but then is it exceeding terrible.

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

i. There is a good thing.

2. There is the con junction of that good thing to us.

3. A reflect knowledge thereof. So alfo in griefe there are threethings.

i. There is a bad thing.

2. Theconjun&ionofthattous.

3. The reflecting of the under/landing, whereby we know thehurt that comes to us thereby.

When a man feeles, andfees, andknowfcshis

45

Reaf. f<

finne,then is icunfuppprtabfe^ and the reafon there- \ of is, becaufe that then a mans fpiric is wounded, and cannot beare it fclfe.

The Reafons of thispoinr are thefe three : Firft 3 becaufe that finne and Gods wrath are in themfelves the greateft cvill, as rightcoufncffcand Gods favour are the greatefk good : Men may tfeinke that punifliment were the greateft evill, but it is not y for that is but the effe& of finne, finne is the caufe thereof, now we know that thecaufeis alwayes greater than the effeft: Now when God fhall open our eyes to fee this finne and Gods wrath, thenit will be an infupportable burthen. This is thereafon thgt at.thc day of Judgement

the wicked flaall cry, Hils and Mountaines fall upon us, to hide us from the prefence of the Judge, becaufe that then God (hall open their eyes to fee their finnes 5 which if hec fhould doe now while they are here on earth, would make them cry oat as much. As it is with comfort, foitis with gricfe: If we know not of it, it affe&s us not: As the Army that was about Geiezai, it comforted not him, becaufe hee faw it not: So for griefe; although hell and damnation be about us, yet if we fee it not, wee doe not regard it.

The fecond Reafon is taken from Gods manner ofworking^onthefpiritofthecreaturs: •, hee then leaveth it; now wee are to know, That the greateft comfort the Creature hath, is the fruition of Gods prefencc,& the greateft griefe is his abfcnce;

G 3 if

Riaf, il

IVDAS Repentance.

\Rtsf.

Vftv

if we want t hat, wee arc deprived of all comfort; is if the Suinebe abfent, wee are deprived of all [light. If there were but a little comfort remaining, Ithat would ferve to hold the head above the water; ;but if all comfort bee gone, it rheu prefently fin-Iketh. The proper obje&of feare and griefe, is the abfence of good, and prefence of evill,and both them come by the privation of Gods prefence.

Thetl.ird Reafon is taken from the nature of i confeience it felfe when it is awakened 3 becaufethat j thenitisfenfibleof theleaft finne; for every fa- j culty, as rt is larger, fo it is more capable of joy and ; griefe ; therefore men are faid to be more capable j of joy and griefe, than the bruit beads; and in ! man the fouleis more capable than the body ; and in the foule, confeience of all other parts moft capable ; and as the confeience is capable of the greatcft griefe, foalfo of the greateft comfort 5 it is capable of the peace of God, which paffeth all underftanding. And furely this horror of confeience is nothing elfe but a fparke of hell fire, which the Heathen had fomeinkling of, when theyfayd they were exagitated with the furies.

Seeing then that the wrath of God is thus infup-partable,this fhould teach us in all things efpecialJy to labour to keepe a good confeience, and to labour to be free from the guilt of finne : if the wrath of: God bz the greateft evill, then fhould the whole fire: me of our endevours beto take, heed thereof, i belabouring for to keepe a pure confeience : Pro-; portion your care herein to the good that will j

come I

47

come thereby ; ic will bring the unfpeakeable \ comfort 5 without this labour to keepe a good confcience, thou wilt neuer have thy heart perfeft j therefore labour for it, confider the good it bring-eih: Men bufie their heads here to the utmoft for other things, as for. Learning, Credit, Riches, Honour, and all becaufe they thinke that they are worthy their labour; L?t us then, but confider the fruit that rhis peace ofconfidence will bring ; let us but gather up our thoughts that are bufied fo much a-. bout other things, and but confider this a li:tle-, 'which.if men would but doe, they would fpend moje time about it then they dee 5 for now theie things are done but by the bye, and have not that tithe of the time fpent about them that fhould be, which we ipend about other things: But let fuch know, that it is but a folly togoe about that worke with a finger which requires the ftrength of the whole body: Whenthis worke of the building of gracedoth require the whole ftrength of a man, and we put not our whole ftrength thereto, it is no marvell ifwe doe not profper therein. Let us therefore ferioufly confider our wayes, let us confider with what tentations the Devill daily aflayeth us^ Confider th.t it were as good get ground of the raging Sen, as of raging lufts; Confider thefe things with thy felfe; lam verily perfwaded, that the chiefeft caufe why there is fo much deadnefle in thofe that belong unto Chrift,is 3 becaufethey confider not their wayes. Taka'time therefore to con-' fider thy wayes. It is no wonder to foe men complaining

Iv D AS Repentance.

FJei.

plaining of their weakneflc, when as they will not labour to kecpe a good confcience-, it is all one as if a fluggardfhouldcomplaine of his poverty, or an idle icholler fhouldcomplaine of his ignorance. Be exhorted therefore to prize the peace of confidence, fpend the chiefeft of yoar cares for it ; what if you loofe fome few other things, fo you get that, they are all nothing incomparifon tojjfitibut the common faftiion now is to fpend but a little timeinfuch things as thefe are, andfo thinkethat enough too. This fheweth us the miferable condition of thofe thatftilllyein their finnes, it may be theythinkc the burthen thereof t© be light,and account it not-but when the burthen of their finnes (hall be laycd upan them,they will finde to be intolerablej now while the burden lyes not on their fhoulders they fecleit nor, but when God fhall once fay, Let him bcare the burden of his finnes, we fhall finde them to be unfupportable, even able toprefleusdowne to hell, as here they did ludas. The common fa-(hion of men is not to regard what finne they runne into for the efcaping of fome outward crof!e,think-ing that to be the greater, but they fhallone day,to their coQ, finde the contrary, that thefe outward punifhments and lofTes are nothing in coraparifon j to the inward.; that as outward cold and heat is no-| thing to theinward, the heat in fummer is nothing I to the heat of the f$$Mcr; fo that thefe outward croflcsarebutastheheatinfuramer; inward, like the heate of the feavor. But its a wonderfull thing

to

IV D A S Repentance.

49

to fee how men, like little children, rejoyce and tremble at appearances. Children cry not at things to befeared,but at things not to be feared s as Hob-goblins,and the like, they cry : fodce menmoft commonly feare thole things that are bur umbra debris ; for outward evils are like the fcabbard without the fword, which cannot cut j they are only inward evils which are like a deepe pit, out of which we cannot be recovered. Set your hearts therefore inarightdilpofitionofjudgingof finne, that you may judg&aright thereof as it is in itfelfe; labour to apprchendGods wrath for finne,and beat downe I thofelufts that like mifts hinder us fromthefight j thereof: Judge of finnc as the Scripture judgeth of it,for that is the true glafle; judge of thefe outward j things as they are ; fee how you Should judge of them in the day *fdeath,andfo judge of them now, and by this meanes you (hall forefec the plague,-and prevent it.

Seeing then thatfinneis founfupportablewhen >/* 3 once it is charged upon the confcicncc, this fhould teach us eameitly to fue for pardon for it above all other things,if we meane to have it. It is now become the fafl lion of the world to pray for the pardon.of their finne in afupcrficiall manner; but fuch (hallnever obtaine it,but only thofc that are fervent in prayer for it: for God \viil be glorified of every man, both oftheunjuftand juft. 2. For thewicked, he will be glorified of them at the day of Judge-ment,in their deftru&ion. This is the meaning of that place, Rev, 1.7. BeheldJiecemwetk with Cleuds^

H And

IV D A S Ttfpenunte.

\attdeveryeyejhallfeehim, and they nifo which pierced \ him: and all kindreds of the earth (ball wayle beuufe of him.But for his owne fervants, thofe that he calleth hefirft woundeth- hecaufeth them for to fee their finnes, and the pittifull cafe they are inbyrcafon of them -,and then hecaufeth them to fee him in his Attributes of Love,Mcrcy and Judgcmentjand ma-keth them to fuc unto him for pardon,as a man condemned^ ready to be executed: and thus he is al-fo glorified by them.

Seekc therefore for the pardon of your finnes j if you did but feele the burthen thereof a while, as /«-das did,you would: if you cannot fee your finnes,la-bourtofeethem.

Some may here fay, How fliall weedoe to get pardon t we defire it with all our hearts. Ufe aright method* i. Labour to be humbled by the Law. 2.Laborto be comforted againe by theGofpel. i. FortheLawthatmufthumbleus.

1. By the declaration of the fault.

2. By the commination ofr punifhment. Which thou mutt apply unto thy felfe.

1. Thou muft apply unto thy felfe the corruption of thy nature ,by reafon of thy finnes.

2. Thou muft confider what thou haft deferred forthisthy finne: Thefirft being as the Jury, that tels a man hee is guilty j the fecond being as the J ndgc that pronounceth the fentence of death.

This is the way to be humblcd,and fo to come to found repentance.Thusdid Paul with ^*//v, A&.24

IV D A S Repentance.

51

ij.Hcrttfonedoftcmptr&nce^ righte9t$fmjfe,a»d'judge- \ menttocome.

1. He reined of Rigbteiufnejfe andTemperance $that is, he told him what righteoufnefTe and temperance wasrequircd of them that fhould be faved.

2. He z&dzdjudgement tocemc j that is,he threat-ncd the terrors of theLaw,andfo made himto tremble. Solikewifelet us doe, firft confider what righ-teoufnefle,temperance,purity and holineffe istequi-rcd of them that would be faved; then in the fecond place confiderthe judgement that is threatned if we doe not performe thele things.

Now that we .may the better fee the faulty

1. Fatten thine eyes upon fomc particular groflc fin,asfuppofc it be ofdrunkennefle,'jncleannefle,ly-ing againft the confidence j lee if thou art guilty of fuch fins firft, as the woman of Samaria did by her adultery,Ioh.4. So D4iW,whenhe had committed adultery, firft he £ w that, and the feeing that, hee came to fee the corruption of his owne nature; for it is aloud found that .mui't firft awaken a man, then being once awakened,he will heare Idler founds.

2. After thou haft thus done, then confiderthe corruption of thy nature $ looke on all the faculties ofthefoule,fee how they are ojt of fqjare; the understanding is dulled, the confctence,whe0it fliould cry,then ttsitill 5 and whenic fliould be ftill, then it cryes;the memory ready to forget goodthings,but prone to retaine privy grudgs towards out-neigh-borssihe will wil do a thing when as the undemanding telsitjthat it iscontrary to Gods will,& there-Hi 2 fore

IV D A S l^epentante*

Obk%. An[rfi.

i tore ihouldno: be done $ and fo like wile for the o-

i theraffedtions-$ all which when we havedonc^letus

looke on the ftreightneffe ofthelaw 5 &thecrooked-

nesof our live^hbw fhort >ve come of doing that we

(hou!d 5 and then lee what we have defer ved for it.

2.' Tnis being dose 5 let us comfort our felves with • the Promifes of thcGofpcll,for grace can never truly 6e ( wr©ttght 3 iintill by theGofpell webeleevc,hu-miliation cannot do it; we mufhherfore know that God is exceeding merciful more the we canimagin,! and lay hold upon his love in Chrii l,by a true faith, j Every man knowesthat God is mcrciful^but we \ arc not fit for to receive his mercy. %

I anfwer^y ou know not what mercy is$ It may be thou thinkeft,ifthou hadft more repetance,or more humiliation, then thou'wert fit for mercy $ but thou artdeceiyed 3 for the more thy heart is out of order* the fitter thou art for mercy 5 for the greater thy fin hath bin 3 the more will his mercy be feen in the for-givenes therof. Andtherfore aever look what your finnes have been in time paft,but fee what your pur-pofe & refolutio isfor the time to comejandfwhich is the hardeft thingto do) laborto beleevc inCbrift for the pardon of thy fins,and apply the prorai/es :o thy felf,for a fin is never foundly healed until wc apply the promifes .for unlefle we apply thepromi/es, we cannot truly delightinGod,& untill wedo truly dclightin God wecannot hate fin, & thinkc well of God &goodnes. And therfore^o conclude all,let us here be exhorted to labour for faith above aT things which daily will increafegracein us. F 1 N I S.

__

T H F

SAINTS

SPrRITVALL

STRENGTH.

Excellently and Amply fet'forth in three Do&rines drawne from

Ephes. 3. 16. That he would grant jm, &c.

— 1 —

By the lace Reverend and learned Preacher,

IOHN T>ReS TO N 9

D r . in DivinitVjChaplaine in Ordinary to his Maicfty, Matter of Em*u*cl Colledge in , Cambridge ,and foinctimcs Preacher ut Linc*lua*lmt m

LONDON:

, * :

The Contents of the Saints

Spiricuall Strength,

DOCTRINE I.

Trength mtbc irmxrd mm is to be de-fired above all things, of every good cbrijlian, page 66

A twofoldfirengtb: cNdturall:ftre#gthin<:mind*) '

_ \sufermtur&U^ * \bodyS 1 ?* Supernatural!fire ngth proceeds

i. From the evillffint, to mrke evilly ibid.

2. Fromtk fw&fVfig fyrtt, to doe good, p .68

Sbiritttdjlrength confisis m,

i Bemngwrongptfiently,

z Thriving under afjl'&ons,

3 Beleevm? dgainfi Reafon,

\ht defer tpmn of Spmtuallfiretgth

Of weakenetfe, two kinds:

x. Of Grace.

2. OfRelaffe.

ofmAkcmfft^ tm degrees:

I

ibid.

$.6?

p. 70 ibid.

The Contents.

i. Senfible^in the rviti and affections, p. 71

2. In the change of the heart.

1 Generation all parts ofthefoule. p. 72

2 Particularjnfeme parts rvcakc, though generally

fr**S. ibid.

Reafons ofthe Do&rine. I.

Strength inthc inward map fts utfor many implements.

ibid. REAS. II.

It brings molt comfort: fo\

i It wakes w doe all things with facility. p. 7?

2 It makes the foule healthy, ibid.

3 // brings cheerefulneffe intd the heart. p. 74

4 It brings plenty of alt g^od to thefonte. ibid.

5 Itflrengthens againji temptations. ibid.

USE. I.

7* r^/w* fuch4icartnettogttthU fpiritual'ftrength.

p. 75 Let them confider,

1 The excellency ofthe inward man, fitting for great

Employments. p. 7 5

^ By it they are made like unto thelmageofGod.p.jj

3 £y it they are in-\Homrableto G&d. J> D 7 Q MedtodoethingsLProfitable tomen.^

4 Itis animmortaltfeulethey labour for. p« 7P differences betweene the natnrallandfpmtualflrength •

The Con tents

TheJContcnns.

Rules to be obferved in ufingthe Mcanes,

i. To nfe all the meanes, p. 111

2. To per forme holy duties (Irongly, ^>. 112

3. TobeconHantintheufeoftheMeanes, p. 113

4. Not to dependonthemeanes without God. ibid. 3. Labouring to get re&ifdJudgements . P- J14

Signes of a rc<fiifi'd Iudgementj

1 Constancy,

2 Strong affections to good y P-H5

3 Patienceunderthe Crojfe> p. 116

4 Hardneffe to be deceivd with the things 0/ the mrld y P-i*7

• j Strength in the time of try all. p. 118

Removing excujes and hinder ances. * p. 1 ip

Hinderonces are, r i. The fpending firength upon other things ',

p. 121 2o .SVrag' /#/?/ W unmortifd affeffions,

ibid, y. The getting fpintuall courage and joy. p.122

6. The getting a lively faith, p. 124

7. The get tingofthe Spirit. P**25

DOCT. II.

LL favmg grace, or firength of grace a man hath, ^proceedsfrom thefanfhfyingfptrit. p. 12 6

7##

The Contents,

The SpiritJlrengtbens the inward man i

I. Bywfufwgintothe foule an cffettuall operative

and power full faculty, p. 12 8

z . By enabling the foule to doe more than it could by

Nature^ ibid.

3. By putting new habits into the foule\ p. up

4. By giving efficacy and power to the meanes of

growth. P' T 3*

USE. I.

Tot each us, hee that hath not the holy Gboft, cannot have tkisfkrengthm the inward man. p. x$z

Signes to know whether a man hath the Sphit,or

no:

1. Fulnejfe ofzeale. p» 134

2 .t^oing more than Nature can, p. 141

IHolinefle. P'H3

j, Examination of the Me Ants by which the Spirit

came into the heart. p. "144

You may know whether the Spirit was receivdby

Preaching of the Word.

1 By a deepe humiliation that went before, p. 145

2 By a thorow change in the foule. p. 146 4. Putting life into the Joule. P»I49

'Ttsnotrueltfe,

I If but the forme ofgodlinejfe^ \ W\ p. 1 5 o

2 . if mot in a feeling manner ^ p. 151

f. Ifowlyforatime. ibid,

j. By trying whether it be the Spirit of Adoption^ 153

/ 3 6, Mm*

6, Manner of workings P-^54

7, Carriage of words and Aft ions, a mans converh-tiov y p. 155

fc doe cvtllof fct purpofe, and to bee fond unto tvill unwillingly^ is the maint difference betweene the wicked and holy man. P- 15 7

USE II.

To exhort w above all things to feeke the Spirit.

P-IJ9

Benefits that cotne by having the Spirit:

i A good frame of grace in the heart. p. \6o

2 i^in ability to beleeve things hee otherwife would not. p. \6i

3 Tbe breeding heavenly andfpirituall ejfeels in the foule. F' l &3

Holy affections doe much advantage us,

I , Becaufe wee are the better men. p. 1 6 5

2. Becaufe thzy are the meanes of good. p. \66

3. s Becaufe they enlarge the foule. ibid.

4. Becaufe they cleanfe and change the heart.

DOCTR. Ill,

~T He Spirit is a free gift, p. 168

* Hep [aidto'bee a free gift-in five particulars.

p. 169

USE.

The Contents.

USE

To terrific thofe that be not fantfifed by the fpirit, Ufl they be deprived. p. 170

Meanes to get the Sfirit.

I. Knowledge of him. P»*7l Simon Magus, md fomemen, now comma the

famefmne in three particulars* p, 172

II. Faith. p,i73

III. AnearnefldefirdjoyridmthPriyer. p. 174

IV. obedience. p. 176

V. Waytmgon the Meatus.

THE

SAINTS SP1RITVALL

* STRENGTH.

Ep he s. 3. \6.

That he would grant you according to the riches of his glory, to bee firengthned with might by his Spirit in the inner man.

H e s e words are part and the fumme of that Divine Prayer that Paul made for the Ephcfi-ans: the principal! thing that the Apoftle prayes for, is this, That they may bee firengthned by the Spirit in the Inward man : and this heefttsdovvne m fuch a manner, that he anfwereth all doubts that might hinder the Epher fians from obtaining of this grace.

K For

«J

The Saints Spiritual flrengtb.

Do&rine,

For firft, they might demand this of Paul, you pray, That we might be ji*o#g tn-tbe Inward man, but how (hall we i or whatmeanes (hall weufe to get this ftrengthc'the Apoftle anfwers to this, and tels them, the mcanes to beftrong in the inward man is, to get the Spirit, that you may be ftrengthned by the Spirit in the inward man.

Secondly, they might demand, I,but how (hall we doe to get the Spirit i the Apoftle anfwers to this, you muft pray for him, for your felves, as I doe for you: For, I pray that he would grant you the Spirit, that you may be ftrengthned in the inward man.

Thirdly, they might demand, but what fhould moove God to give us his Spirit, and to heare our prayers^ to this the Apoftle anfwers , that the motive-caufe is, the riches of his glory, that hee would grant you according to the riches of his gltry, that you may be ftrengthned by the Spirit in the inward man.

Fourthly, they might demand, I but what fhall we be the better for this ftrength if we get it f to. this the Apoftle anfwers in the verfes following, then faith he, Ton /ball be able to comprehend with all the Saints, what\is the length,and the height,the depth, and the breadth of the riches of the love of God to-wards you in Ckrijl, Now in that the Apoftle above all other good things that hee wifhes vnto them, prayes for this , That they may be firengthnedby the Sprit in the Inward man, 1 gather this point.

That which is to be defired of every Chriftian

and

The Saints Spiritual! ftrengtk

and to be fought for above all things, is this, that he maybejirengthenedin the inward mm. I gather it dMft thus. Paul was now to^pray for fome good to the Efbefians, and confidering what might bee rrioft profitable for them, he makes choice of this above all other good things,making it the fumme, and fubftance of his prayer, that they may beftreng-thened by the Spirit in the inward man : I (hall not need to prove it by any other place of Scripture, becaufe this in hand fufficiently proves the point, as being themaine fcopeand intent of the Spirit in this place, to flicw theneceflity of this do&rine offtrengthening the inward man.But for the more fuller explaining of this point, we will firft fhew you what this ftrength is, and then we will come totheufes.

There is therefore a twofold ftrength: Firft, there is a naturall ftrength : Secondly, there is a fupernaturall ftrength. Firft, I lay there is a naturall ftrength, and this is when a man is naturally ftrong either in the parts of his body, or in the gifts of his mind : as for example a ftrong merrto r ry in a man, that is a naturall ftrength; and fo other qualities of the mind: fo likewife when a man is ftrong in the parts of his body, as in his armes or leggesor necke, thefe are naturall ftrengthes, but this is not the ftrength,that is here meant. Second-ly,there is a fupernaturall ftrength,and this is twofold, the firft is a fupernaturall ftrength, which is received from theevill fpirit, that is, when Satan ihall joyne with the fpirit of a man to doe evill,

K 2 then

h

What this

ftrength is*

*.

Particulars of this ftrengto,

The firft particular.

Bcarc wrong patiently.

The fecond particular. Thriue under any auction.

Aits 5.41.

The Saints Spirituall ftrength.

then he addes a fupernaturall ftrength , and fo makes him to doe more or fuflfer more then other-wife by nature he is able to doe : with thisfpi* ritareall the enemies of the Church ftrengthned withall. Paul himfelfe before he was converted was thus ftrengthned: and fo was hee that killed the French King, hee had more then a naturall ftrength to undergoe all thofe torments, and not to fhrinke at them: but this is not the ftrength here meant^but there is( 2 .)a fupernatu rail ftrength, .and this is that ftrength which comes from the fan&ifying fpirit whereby a Chriftian is able to doe more then naturally he could doe, and this is the ftrength, that is here meant in this place, and with this ftrength all the Saints are ftrengthned withall. This was the ftrength that Eliah, Stephen, John Bdptijl^nd the Apoftles had: this made them fpeake boldly in the name of Chrift.

But you (hall the better underftand what this ftrength is, if you doe but confider the particulars of it which are thefe .* the firft particular in which this fpirituall ftrength is feene is this, if a man can heare any wrong patiently without feeking revenge a-ny way,it is a figne that they are fpiritually ftrong: the fecond particular, wherein this fpirituall ftrength is feen^ is this, if a man can thrive under many afflictions rejoycing upder them, he hath this dfc ftrength .• as in the Acts 5 41. it is faid of the Apoftles that they* departed from the Councell rejoycing thaf they were thought worthy to fuf fer rebuke for the name of Chrift: hee that can

bearc

The Saints Spirituall ftrength.

bcare fome troubles hath fome ftrength, but to beare great troubles is required great ftrength, that is, to ftand faft to Chrift to profeffe his name there (as the holy- Ghoft faith in Revelation 2. verf 13.) where Satan hath his throne muft needs be a great fupernaturall worke of thefpirit: the third particular wherein this fpirituall ftrength is feene, is this, If a man can beleeve though hee hath all reafon and ftrength of reafon againft him, oriJF a man can doe all things of knowledge, this is tabe ftrong in the inward man. But to goe further , that you may the better know what this ftrength is , I will give you a description of it, that is, I will defcribe what the ftrength of the inward man is more fully. JFirft, I fay it is a gene-rail good difpofition or right habite, temperature, or frame of the minde, whereby it is able to pleafe God in all things. I fay it is a generall good difpofition or right habite, becaufe, if itbe onely in fome particulers, and that atfometime onely, it is not ftrength : as for example, to Have a paffion to good,and not to continue arguech #ot ftrength in the inward man : or to have the underftanding ftrong, and yet to have the will and affe&ions weake to good, is not to be ftrong m the inward man $ but they muft be all ftrong: as for example, a man or a woman is not faid to bee perfectly beautifull, except they be beautifullin all parrs,for beauty is required in all parts^fo like-wife a man is not throughly ftrong, but imperfe-dly, except hee bee ftrong in all parts : ftrong in

Kj the

6 9

The third particular. To beleeve

Defcription of

fpirituall

ftrengtlv

\i

*•

a.

X.

i Cor. 3. j.

2.

T£* £*/7»£r Spiritual! flrength.

the underftanding, ftrong in the will, ftrong in the affe&ions, &c. Secondly, I call it a temperature or right frame of the mind) bccaufeit fets the foule in order, that is, icfets a new habite on the faculties, and fixes the foule on fit obje&s for thefe habits : the foule was before like a difordered clodce that went at randome, every thing was out of its place, but when theftrength of the inward man comes into the foule, it frames it anew, and puts it into a right temper againe. Thirdly, I fay, whereby a man is able to pleafe God in all things , bccaufeit fets a good hew upon all our adtions: for as Varniih makes all Colours frefh: fo doth the Inward man, it fets a deepe dye upon all our anions; a glaffeuponthem,and makes them beau-tifull: nothing without it will hold tryall: every thing that hath the tincture of the inward man upon it, will hold good: this fees the ftampe of ho-lineffe upon them: and therefore they are acceptable to God.

Now that you may know the better what this ftrength is, you muft firft labour to know what weakeneffe is:by weakneffe I doe not meane weak-n^fle before a man be converted, for that cannot properly be called weakneffe,but wickedneffe: and therefore know that this weaknefle, which I fpeake of here, which is proper unto Chriftians,is of two forts y The firft is weakeneffe of grace, as in the r Cor. 3.1. I fpeake unto you as unto babes in Cbrijl, that is, as to thofe that are vveake in knowledge, babes. The fecond kind of weakeneflc is this,

when

The Saints Spirituallftrenph.

when one that hath been ftrong is new falne ficke, andweakeintoaconfumption of grace that hee cannot ufe grace, and his ftrength, fo as formerly he could : now they who are weake in the firft fort of weakenefle, grow ftrong; but they who are weake in the fecond fort, grow weaker and weaker : therefore if there be any here that are fuch, that hath once truely lov'd God and his King-dome,but now is falne unto the love of the world, that once was lively and quicke to good, but is now backward and cold, my Counfell to them fhall bee the fame which Chrift gives unto the Church of Ephefits, Rcvelati$n 2. 1/.5. to remember and repent, and to doe their firft workes, left their Candle-fticke be taken from them; let them remember what they were in times paft, and what they are now, and then let them humble them-felves andturneagaine into the right way and bee afhamed of themlelves, that they runne fo farre a* way from Chrift 5 and that in time,left their Can-dlefticke be taken away from them, left thefe op. portunites to good, and the offer of grace be taken from them.

Againeas thereare kinds of weakenefle,fo there are degrees of weakenefTe. As touching that kind of weakenefTe that followes upon a relapfe, (to fpeake of this firft,) there are two degrees of this. Firft, fenfible: Secondly, unfenfible. Firft, I fay, fenfiblc , and that is when the underfbnding is good, but the will and affediions are defperately wicked: the underftanding, I fay, is good in re- gard

71

1-a. 1.

3.

Reafon.i,

The Saints Spirfruaftftrength,

gard of the good it knowes, whereby the weakened that is in our wiis and affe&ions becomes fenfible unto us. Secondly, there is a weakenefle, unfenfible, and that is fuchas cannot be felt, and this is when men change their opinions of finne, when they have thought otherwise of it then now they doe: as for examples before, they thought e-very finne a great finne, but now little or none at all: Now as touching that weakenefle,which fol-lowes upon the new birth, there are two degrees likewifeof this 5 thefirft is generall, thefecond particular: The fir ft is a generall weaknefle, and that is when theludgement,will,and affe&ions are all weake. When a man is weake in all the whole parts of the foule: The fecond degree,is a particular weaknefTe, and that is when a man is generally ftrong and yet weake in feme parts 5 as for example, a (hip may be ftrongly built or generally ftrong, and yet having a leake in it cannot bee faid to be ftrong in all parts, becaufe it hath that leake; that is a weakenefle in one part of it: fo the foule may bee generally ftrong, and yet weake in fome particular : therefore a man muft take heed of all particular weaknefles. Now by way of oppofiti-on unto thefe weakeneftes you may conceive of inward ftrength. But to come unto the reafons wherefore we fhould ftrengthen the Inward man; | and they are thefe.

The firft reafon wherefore you fhould be ftrong in the Inward man is this, becaufe it will fit you for many imployments , it will make us goe

through

The Saints Spirituall ftrength.

through much vvorke with great cafe, to per. forme the wcightieft duties of Religion in fiich manner as otherwifc wee could never be able to doe, and this fhould perfwade men the rather, becaufe God ^rewards men according to their workes: it is not riches, beautie, honour, or dignitie that prevaile with God in his giving the reward, but according to our workes fo fhall his reward be. And this reafon fliould make men to hafte to get into Chrift, becaufe the longerthey are in Chrift , the ftronger they are in the Inward man.

The fecond reafon wherefore you fhould defire to be ftrong in the Inward man is this, becaufe it brings moft comfort andcheerefulnefle into the foule. (i) Becaufe it makes usdoe all that wedoe with facilitie and eafinef fe, fo that that which we doe is eafieunto us $ as for exam ple,a man that is weake in Iudgement and weake in underftanding, any high point of religion is wearinefle unto him, becaufe hee wants acapacitie to conceive: nbw that which is not rightly, conceived or underftood, wee have little or no comfort or delight in it, but it is irkefomeneflTe and wearinefte unco our nature: whereas the fame things unto a man that is of a larger capacitie are eafie unto him and hee delights in them (2.) The more ftrength a man hath in the Inward man, the more health he hath in his foule, for as it is in the body, the more naturall ftrength, the more health; fo in the foule, the more ftrength in the inward man,the more health-

L ful

71

Reafon 2.

i.

The Saints Spiritual! ftrength.

full in grace (3.) It brings the more cheerefulnefle into the heart, becaufe it brings Chrift and God thither, who is the God of all eomfortand con-folation,as the Apoftle calles him there. For that muft needs be the beft thing in the world to be ftrong in the inward man; and the joyful left heart, that hath his inhabiting with God, and Chrift. (4.) Becaufe it brings fufficiency and plentie of all good into the foule, and we fay, that if a man hath a good outward cftate, he is like to hold out if a famine (hould come. fo it is with a Chriftian if he bee ftrong in the inward man, though a famine flbould come, hee is likely to hold out and keepe that which he hath: but on the contrary, when a man is poore in the inward man (as it is with a body that is weake) every thing that it hath is ready ro be taken away* But as a bowle that hath a byas, the ftrength of the arme takes away the byas, fo ftrength in the Inward man takes away the byas of fhameand reproach, which othcrwife would draw us to defpaire, and makes us to goe on ftout-ly and to beare afflictions ftrongly^ babes you know cannot beare that which altrong man can, neither are they able to hold out in any thing as a ftrong man is able. Therefore that you may hold out,labour to be ftrong in the Inward man,(5.)be-caufe it ftrengthens a man againft temptations, and therefore the Apoftle faith, Beeftedfaftanduth mtoveable, for it makes us to ftand faft in Chrift, fo that nothing (hall breakc us off from Chrift y neither temptation, nor affli&ion, nor reproach.

Con-

The Saints Spir it uall ftrength.

Contrary , what is the reafon that temptations preffe men fo fore as they doe , but becaufc they are not careful! to grow more ftrong in the inward man.

This fhowes how they are to be blamed, that feeke this ftrength leaft of all, or not at all $ for let us looke upon men, and we (hall fee how bufie they are, to get the riches and honour, and plea-fure of the body $ but few or none regarding this ftrength which is the riches,and honour,andplea~ fure of the foule: for the health, beauty, and ftrength of the outward man, all take great care, ipend much time about them, much labour in them , to addeany thing unto them ; but for the beautie of the Inward man, they care not for that, they rcfpeft not that: All their care is, for their backes and bellies, ftill regarding the things that may raife their outward eftate, but never minding the ftrengthning of the inward "man; which will appeare moreplainely by this. Aske but fuch men why they doe not pray, or heare, or receive the Sacrament oftner then they doe: to this you fhall heare them anfwer,that they cannot for bufineftes $ they have great employments in the world, and they muft not negleft them, to doe fuch and fuch things 3 as if the inward man were neither worth the getting or having. And yetthefcmen will be as good men as the beft.

Againe 5 feeit in your felvcsrThisday is appointed for the ftrengthning of the inward man, but how doe you negLft it, how cften were you in

L 2 prayer,

7f

Ffei.

The Saints Spirituall ftrength.

prayer, and holy meditation before, or how often iince have you ferioufly confidered on the things that you have heard,--or how have you caft afide your occafioris of bufi.ieffes in your callings, or whether be they not now frefh in your memories: nay, doc not your hearts run after them, even n when I am perfwadingyou to the contrary$If the)' be,whatfoever you lay of your felvcs,you have not the care you ought to have, to grow ftrong in the Inward man. And yet that you may fee, that you have good reafon to ftrengthen the inward man;

Firft, yon old men, confider you and bethinke with your felves,how fooneyour inward man may be throwne out of doores. Therefore you have great caufe to ftrengthen it,and grow ftrong in it.

Secondly, you young men, as for you, you have need to ftrengthen the inward man, becaufe as there is a time of fpringing and growing ftrong for you in the inward man , fo there is a time of not fpringing,that is, when you will have much to doe to keepethat which you have, without increasing of it j therefore whileft the time is, take heed of negle&ing the time; It is no rule to be folio wed,That God cals at all times,for thou know'ft not whether he will call thee and therfore do thou labor to grow ftrong in the inward man, & to per-fwade you the more confider thefe particulars.

i. Cofider the excellency of the inward man that it wil fit yoir for great imploymecs^asforexample, it will make you to fee God in his holinefte and to convcrfe witlvGod,& to have fuch aholy ftmili;?-rity wjth Him,as will joy the foule r? his will bring

The Saints Spirituallfirength,

77

you foacquainted with God,that you wil be eftee-med of him as one of his familiars: therefore this (hold perfwadeyou to ftrcngthen the inward man. Secondly confidcr, that you are to be made like unto the Image of God, if you will be favedj but this cannot be, except you ftrcngthen the Inward man,and therefore the Apoftle faith, i Pet. i. As he that hath tailedjou is holy , fo bee you hoiy in all manner of converfation : that is, feeing you are called unto fuch a high placets to be the fonnes of God by grace, what a bafe thing is it for you to ftoupe unto bafe things < what a bafe thing were it that an Eagle fhould ftoop at flies? And although it is un-feemely in that creature,yet men doe the like, and are not afliamed: men will ftoope to the world, and will bee any mans vaffall, and bee any thing what any would have them to be,if it may but in-large their outward eftate. But beloved there is a great loffe and bafeneffe ink : for what is Gold, or honour,or pleafureto Chrift,grace,and holineffc? In every thing wherein there is lo(Tc,it grieves and paines vs: we grieve when we fee Wheate given unto .Hogs*, which would bee mans meate: wee grieve when we (et up a faire building, on which we havebeftowed much coft and labour, and then tohave//>», and Ghtm to dwell therein, and notourfelves: And if we be fubjed: to grieve for the.fe things, then how much more have we caufe to grieve, when we fee.men give themfelvcs unto their lufts, that is, they give their foules to bee a harbor for their lufts,which ought to be a Temple

L 3 for

The Saints Spiritual! ftrength.

for the holy Ghoft.

Thirdly, confider that it is the inward man that enables a man to doe thofc things that are honourable unto God and profitable unto men ; no man can truely honour God that doth it not by the ftrength of the inward man, neither can any man truely befaidto profit another, except whathee does, flowes from the inward man unto him, therefore the Apoftle faith, Col. 3. 2. Set your affe-Ettons on things above, and not on things below: but Satan comes and robs us of all the good that o-therwayes we might doe: and fit ft he robs us of our felves, by dealing from .us the ftrengthof the inward maniand then fecondly,he robs our parents of us, making us the objeds of their griefe: and thirdly,he robs the Church, and Commonwealth of us, by making us unprofitable inftrumertsf and beloved, if you looke into the world, you (hall find it true- as for example,Iooke unto young men, they are bufied in eating and drinking, and fifing up to play, but never regard at all the ftrengthnmg of the inward man ^ whereby they may become profitable unto all. When the fouleis unto fome, but as fait is unto meate, onely to kcepe it from Putrifadion: and the body, that is put into the foules place: but what is the reafon we put it thus, dothnot this prove that true, which SaUmonhnh^ I have fcene fervants ride, and Matters goe afoore. When you imploy your felves and fpend your time and paines in getting of outward dignity, in decking the outward man, and little regard the

beau-

The Saints Spirituallftrength.

beautifying of the inward man, you preferre droffe before Gold, Copper before Silver: you fee the body inthefoules place, you fet the fer-vanton horfebacke, buttheMafter muftgoe on footej in a word,you doe not things like or befce-ming Chriftians, and on the contrary you doc things like your felves, when you preferre the inward man firft.

Fourthly, confider that it is an imrnortall foule : why dotyou labour for the meat that peri/heth^m the ufe of it 5 that is,why doe you dote upon the outward man that perifheth in the getting, which perifheth in the ufing, that will ftand you in no ftead if you keepe it i and why doe you not rather labour for the meate that perifheth not ? why do€ you not labour to get tht ftrength of the inward man which is of an imrnortall fubftance that will never fade nor perifli in the ufe: you have built a Temple heere, which is in it felfe a good worke, but I fay, except you build alfo in your foules the Temple of the inward man,, all your labour, all your paines and all your colt is but loft labour: it will perifh and ftand you in no ftead when you fhallneed it. And this is one ma he drift of the Scripture to ihew you the vanity of earthly things, that you fliould not fet your affedions upon them, becaufe they perifh in the ufe, and tha: you fliould not lay out money for that which propelh not, as the~ Prophet fpeakes. Consider therefore that it is a /pirit, andagaine borne and hfufed into this body to beare rule there, and the body to be but a fer-

vant

79

The Saints Spiritual ftrength,

I. Difference.

vane to the inward man. But that you be not deceived, there is a naturall ftrength whereby fome men will goe very farre, and there is a morall ftrength, and yet take heed you reft hot in that: not that I fpeakeagainft naturall ftrength,, bteaufe it comes from God and is good. For I fay, we doe not take away thofc affe&ions, but we alter and change them, and therefore I befeech you lookethat you doe not content your felves with them , but labour to ftrengthen the Inward man. Andhercaqueftion arifcth, feeing that there is a naturall and fpirituall ftrength-, how fball a man come to know whether the ftrength which hee hath, be a naturall, morall, or fpirituall ftrength: yet as I laid, we doe not deftroy naturall ftrength, but we ufe it as men doe wild Horfes and beafts, they tame them, to make them fit for fervice $ lo we fhould ufe thefe a$ meanes to carry us unto their right ends. We will therefore come to (hew the differences betwixt the naturall and fpirituall ftrength.

The firft difference is this,Thefpirituall ftrength goes further then the naturall ftrength. Looke what the naturall man with the naturall ftrength can doe, the fpirituall man can doe more, he can goe further both in degree and mcafure: and the reafon is,becaufe grace elevates nature, it brings it unto a higher pitch; grace is unto the fouleasa profpedive glaffe is unto the body, it brings that which is a farre off, to be as it were nigh at hand > itturnesaman to fee things.in a more excellent

manner:

The Saints Spiritualftrength.

manner: for as water that is elevated by fire, fo is he that hath this ftrength j that is, he is abler to doe more then a naturall ftrength can doe: this was that which made a difference between? Samp. f$n and other men, he had a naturall ftrength, and he had another ftrength to doe more then another man could doe: and that this ftrength doth goe further then a naturall ftrength, we will proove by thefe particulars. Firft, the fpirituall ftrength enables you to fee more, and to prize grace more; the naturall ftrength fliewes you fomething in your journey, but it fhewes you not unto the end of your journey; whereas the fight that the inward man brings unto the foule, addes unto it leremj 31. 34. Then (hall yee know mec - that is 1 they knew mee before, but raw they ftiall know meein another manner then before: grace pre-fents things unto the foule in another hue. Secondly,^ performances:all naturall ftrength leads a man but unto a forme of godlineffe, but this ftrength gives a man power and abilitie to doe good. Labour,therefore, labour for this ftrength that your hearts may be in fucha frame of godlineffe, that you may doe Gods will in earth as the Angels doe it in heaven, which the carnall man will never doe: he that hath not this ftrength, he will never labour to pleafe God after that manner , becaufc hee cares not for grace if he can but efcape hell, but the fpirituall man will not be contented to have the pardon of finne,except he may have grace and holinefle too. Thirdly, kinables

M him

81

I ere. 31.34.

x Pct.4.4.

4«

The Saints Spiritual! ftrength.

him to goe further in Iudgement, the natural! man he cares not, if hee can get but juft fo much holineffe as will bring him to heaven; but the fpi-rituall man will not be contented with any an-fwer: but it is with the fpirituall man as it is with the Sun; thecleereft Sun-fhine fhowesthe moft motes; thecleereft glaflethebeft; andbeft water is next the fountaine; even fo when the fpiri-tuall man is ftrong in the inward man, it fees the more motes and bracks in the fpiricuall ftrength, and labours for more ftrength againft weakneffes, which a naturall man cannot conceive of, as 1 Pet. 4. 4. They thinke it ftrange that you run not with them into the fame excefle of riot y they know not the reafon, or they cannot conceive what fliould keepe you from loving fuch and fuch vices which they love: like blind men, they hcare the pipe, but they fee not the perfons that dance, fo they hearethe pipe, but they fee not the rule by which the fpirituall man goes; as a countrey-man that comes and Cces a man drawing the Geometricians line, he marvels what he meanes to fpend his time about fuch a thing, when as hee that drawesitknowesthatitis of great ufe: Fourthly , in degree, that is, in the generality of the growth, when you grow in every part proporti-onably : a naturall man may grow in fome parts, but not in all parts; as for example, he may have a large capacity of knowledge in divine Truths, yet he hath but weake affe&ions to God: or it may bee his affe&ions are ftrong, but his Iudgemcntis

- weake

The Saints Spirituallftrtngtb*

%

weake; or it may be hee is ftrong in both, that is, heknowesthe good, and after his manner of loving, hee loves the good : but yet there is fuch weakenes in the wil,that he will notye'ild any true obedience unto God: but it is not thus in the fpiri-tuall ftrength, that is, in the growth of the inward man, for that leads him unro all growth in all parts: now in the naturall growth, wee fay, it is not a proper augmentation, except there bee a growth in all parts: as for example, if a man fhould grow in one member, and not in another, as in the arme, not in the legge, we would not fay that it were a growth, but a difeafe, and that many humours of the body were met together in his arme, and that it were rather a figne that it fhould bee cut off from the body, then a helpe unto the reft of the body; even fo the growth in any part of thefoule, if it bee not univerfall, rather hurts then helpes, that is, it rather fhowes a difeafe in the foule, then the health of the foule: but the true fpirituall ftrength, that growes in all parts : fo much for the firft difference.

The fecond difference is in the beginning and ending of that ftrength: it hath another <^4lpha and omega: for the ftrength of the fpirituall man is wrought by the Spirit and Word of God 5 as thus, the principles'of religion being taught him out of Gods Word, hence there is a fpirituall ftrength conveyed into the foul?, for I fay, no man can receive the fpiritof this fpirituall ftrength,but by the Gofpell,therefore confi Jer what thegood-

M 2 nefte

2. Difference.

*4

I.

The Saints Spiritual! ftrength.

neireisthatyou have, and how you came by it, whether ic came by the Gofpell or no, if it did you fhall know it by thefe particulars. Firft, examine whether ever you were humbled: that is, examine whether by the preaching of the law, you have had fuch a fight of fame, that hath broken your hearts j if thus in the firft place you came by it, it is a figne that it is the true ftrength,for this is the firft worke of the Spirit, when it comes to change the heart of a Chriftian, and to make him a new Creature $ Firft, throughly to humble him j Secondly, examine whether there hath followed a comfortable aflurance of Gods love in Chrift, which hath not onely wrought Toy and comfort againft the former feare, but alfo a longing defire after Chrift, andholinefte, therefore if the holinefle that is in you be throughly wrought, it doth proceed from the Spirit, for this orderly proceeding of the Spirit doth make it manifeft, but as for the naturall ftrength, it hath not fuch a beginning,it is not wholly wrought by the Word, it may be he hath beene a little humbled and comforted by the Word, but it is not throughly and foundly wrought by the fame Word: but is a meere habituall ftrength of naturepickt out of ob-fervations and examples. Againeas the fpirituall ftrength hath a different beginning, fo it hath a different end: the end of them are as farre (if not further) differing as their beginnings: for as the holinefle that is in a Holy Man , arifethfroma higher Wdl-head, fo it leadsa man to a more nobler

The Saints Spirituall ftrength*

blcrend then the naturall ftrength : for the end of the fpirituall mans ftrength is Gods glory, that he may yeild better obedience unto God, that hee may keepe truth with him and keepe in with him that he may have more familiarity with him and more confidence and boldnefle in prayer j in a word, that hee may be fit for every good worke : But the end of the naturall ftrength, is his ovvne ends, his owne profit and pleafure, and his owne goods f° r as the rife of any thing is higher, fo the end is higher, as for example: water is lift upon the top of fome Mountaine, or high place becaufe it may goe further, then if it were not: fo when a man is ftrong in the inward man, he is fee up higher for another end, and that is to pleafe God, and not himfelfe, and thus much for the fecond difference.

The third difference is this, he that is fpiritually ftrong, is ftrong in faith. The ftrength of the inward man is faith: but the ftrength of the outward man is but moral! ftrength, an habituall ftrength of nature: it is faith that gives ftrength : a man is not a ftrong man in Chrift, or in the inward man that hath not a ftrong faith. Strong faith makes a man or woman ftrong : that is, it is that which makes a difference betweene a fpirituall man, and a naturall man:for as reafon makes a difference betweene men and beafts> fo faith makes a difference betweene a holy man, and a wicked man: as for example, take a Philofopher that doth excell in other things., as in humane M 3 know-

85

3 . Diffe-rtnee.

*

u

Heb.11.34.

I Tltt.4.10.

Heb.11.14.

Tb$£ aints SfirituaUfirength,

knowledge: fuch goe beyond other men, yet in matters of faith, and beleeving, they are as blind as beetles, and the reafon is this, the one fees and dorhall things by faith , but the other onely by the light of nature and this is the fame that the A-poftle fpeakes of in Hebr. n. of rveakc thej became ftrong^ that is, becaufe they had faith, and were ftrong in the faith, and trufted and beleeved, and hoped in God, therefore they became ftrong, they did that which other men could not doe that wanted faitH. Stfera might doe as great things as Gideon$>\xt hereis the difference, Gideon doth them all out of Faith,but the other doth them but from 1 nature, and fo Socrates may in worldly things, be as wife as Paul, that is, as wife in under (landing, and in policy by reafon of excellent outward 1 parts as Paul: but here is the difference, Paul doth all things out of faith,but Socrates doth not:there-i fore the Apoftle faith, 1 Tim. 4.10. Weearefirong becauferveftand inGod: that is, we have a ftrong, faith in God, and that makes us to withftand all the affaults of men and divels. I fay, this is that which makes a difference betwixt us and the men of the world, Diogenes may trample under his feere the things of the world afwel las Mofes^ but Mofes by faith chofe rather the one then the other, Hebr. 11.24. F 3 *^ * n Chrift made him to chooft grace before the things of the world : but it was not thus with the other, his contempt of earthly things, was not out of faith, as CMofes was, who had refpeft unto Gods Commandement, and to

his

The Saints Spiritual I fir ength.

his promifes for then and not till then is a man fpi-ritually ftrong, when hee ; will let life and riches, and honour, and pleafure, and liberty, and all goe for Chrift: the narurall man will never doe this, this is theonely property of faith, a fupernaturall worke, and change in the foule, and therefore the holy Ghoft faith, they fuffered with patience the fpoiling of their goods, that is, thqy let them willingly goe; life and liberty and all (hall goe ere Chrift (hall goe. A noble Roman may doe fome-thing forhiscountrey, andforhimfelfebut there is a by-end in it, he doth it not in aright manner unto a right end, but tbe fpirituall ftrong man doth all things in a fpirituall manner unto afaving end, the one doth it for vain glory,but the other in uprightneffe of heart: for there is a double worke of faith. Firft,it empties a man, as a man that hath his handfull cannot take another thing till hee let his handfull fall, fo when faith enters into the heart of a man, it empties the heart of felfelove, of felfe will: it purgeth out the old rubbifli, that is naturally in every mans heart, and lets all goe to get hold on Chrift, all (hall goe then, life, and honour, and profit, and pleafure, and hee is the truly fpirituall man that can thus loofe the world to cleave to Chrift, and miferable are they that cannot. Secondly, as it empties the heart of that which may keepe Chrift out of the foule: fo in the fecond place he feekes all things in God, and from God, th# is, he firft feekes Gods love, and Gods blcffing upon what he doth in joy, and then

hee

87

Markc 16.16,

The Saints Spiritual! firengtb.

he goes unto fecondary raeanes, and ufes thcra as helpes: butamanthat wanteth faith, hevvillnoc let all goc for Chrift, hec will not feeke firft unto God in any thing,but unto fecondary meanes, and then if hee faile,that is,want power to fupply 5 then it may be he will feeke unto God: and hence it is, that he will not loofe his life, or liberty, or honour for Chrift 5 becaufe he fees more power and good in the creature then in God. Againe, this makes the difference betweene Chriftian and Christian, namely faith, and hence it is, that fome areweake, and others are ftrong; hence it is that fome are more abler then others forthegreateft duties of Religion: as for example 5 Caleb and Io-jhua can doe more then the reft of the people, and what is the reafon, but becaufe they were ftronger in the faith then others, and fo Paul faid of him-felfe,that hecould doe more then they all, becaufe Paul hzda ftronger faith : For the truth of a mans ftrengtlys knowne by his ftrength of faith that he hath,whether he be naturally ftrong, or fpirirually ftrong, for this is the firft worke of the Spirit after the humiliation of him in the conversion of a fin-ner, namely, to worke faith in him $ and no fooner faith 5 but as foone by degrees, ftrejigth, and then the promife followes faith, He that beleevtth and is \ baptized'{hall be faved, but be that beleeveth not jhall be damned, Marke 16. \6. and this is thecour/e that wee take in preaching: firft wee Preach the Law unto you, and we doe it to this end to humble you 3 and to breakethe hard difpoficion ofy our

hearts.

The Saints Spirituallfirengih.

hearts, that fo they may be fie to receive Chrift, and when we have throughly humbled you then wee preach unto you the Gofpell, befeeching and perfwading you to beleeve in Chrift, for the pardon of finnes paft,prcfent,and to come 5 and to lay downe the armes of rebellion which you have taken up againft Chrift and you (hall be faved, but yet notwithftanding, you are neither humbled by the one, norperfwaded and provoked by the o-ther,but are as the Prophet faith, You have eyes and fee not,you have eares but you heare not, feeing you doe not fee, and hearing you doe not heare 5 as for example, when a man is fhowed a thing, butyethee minds it not, when the eye of the minde is Upon another objed, that man may be faidtofeeand not to fee, becaufe he doth not regard it, or a man that hath a matter come before him,hehears it,but his minde being otherwayes employed he regards it not, in which regard hee may be faid .to heare and not to heare, becaufe he minds it nor. And what is the reafon that though wee preach the Law and the Iudgements of God fo much unto you, befeech and perfwade you fo often to come in and receive Chrift and you (hall be laved, time after time, day after day, yet we fee no reformation at all ? what is the reafon that the word wants thisefFe&in you, as to humble you, and that you are no more affrighted with the Iudgements of God then you are, and that you remaine as ignorant and careleffe as ever you were, the reafon is, becaufe you doe not beleeve: you want a truefa-■v^ N ving

The Saints Spiritual! firengtb.

ving & applying faith,for if you had that,the word would workc other effe&s in you, then it doth. If one (hould tell a man that fuch or fuch a benefit or legicie is bcfalne him , that would raifehim unto great honour, though before hee lived but in a meane condition, now if this man did but bdeeve it, then furely he would rejoyce. Truly fo, if you did but beleeve that Chrift, and gracc,and falvati-on were fo excellent, and that holineffeandthe ftrengthning of the inward man, would bring you unto fo happy a condition andeftateasto bethe heires of heaven, you would rejoyce in Chrift and grace only. Againe, if you did beleeve that the Word of God is true, and that God is a juft God: if the drunkard did but beleeve that drunkards (hall be damned • or if the Adulterer did but beleeve that no adulterer (hould inherit the King-dome of God & Chrift,or if the prophane perfon and thegamefter, did but beleeve that they muft give account for all their mis-fpent time and idle words, and vainecommunication,they would not fportthcmfelves in their fianes as they doe. A-gaine, if men did but beleeve that God calles, whom and when helifls,and that many are called, butfewarechofen, that is, here is a Church full, but it may be but a few of you fhall be faved ; I fay, if men did but beleeve this, they would not furely deferre their repentance,they would not put off the motions of the Spirit, but chey would ftrik whileft the iron is hot, and grinde whileft she wind blowes, but men will not bcleeve,and therefore

The Saints Spiritual Iftrtnpb.

fore it is that they goe on in finne as they doe: It is not fo for earthly things, men are eafily brought ro bcleeve any promife of theim as for example, if one (hould come and tell a man of acommodi-tie, which if he would but buy and lay by him, it would in afhort time yeeld a hundred for one-oh how ready will men be, to buy f uch a com-moditie with the wife Merchant, A/4*, g.44. They wold fell al that ever they had to buy thisroh that men would be but thus wife for their foules: be-loved I tell you this day of a commoditie,the beft, thericheft, the profitableft commoditie that ever was bought, even Chrift and grace, and falvation; which if you will but lay out your ftocke of grace to buy him, you fliall have him, that is,if you have but a defire to receive Chrift, and lay him up in your hearts, I tell you it will yeeld you a hundred for one. Nay, Chrift the commoditie himfelfe faith, in Marke 10. He that forfaketh father and Mother,and wife, and children, and life for myfakel jhall receive a thoufand-fold in the life to come: but men will not beleeve it,but a time will cojne when you (hall fee it to bee true: and befooleyour felves, that you loft fo precious a bargaine as Chrift and falvation is, for the disbursing of a little profit and pleafure, but as I faid before, the difference lyes here, men want faith, and hence it is, that they negled the ftrengthning of the inward man, and ?re fo over-burthened with lodes and croftes, be-oaufe they want faith, And fo much for the third difference.

N~ 2 The

91

Marke 10. tp, 30.

rente.

Rocp.i=l4.

aTim.i.J-

The Saints Spirituall ftrength.

The fourth difference is this, the naturall ftrength kadesa man but unto a forme of godlineffe, but the fpirituall ftrength leads a man unto the power of godlineffe: I call that the forme of godlineffe, when a man doth perfarme, or doe a-ny thing with carnall affedionsnot to a right end, and this is knowne by this, when they fall away from that ftedfaftnefle, or forme and fhow of ho-linefle that they feemed to haverthis forme of godlineffe is the fame with that in Heb.6. A tafting of the Word of life, and yet notwithftanding fall a-way: they feemed to have tafted of faving grace, and to have the power with the forme, but it was not fo, becaufe they continued not: they loft that forme which made them fceme to bee that which now it appeares they were not. Againe, I call that the power of godlineffe which is performed by the divine power, force and efficacy of the Spirit. Rom.i.x^. it is (aid, that the Gentiles, that were not under the law, did by nature the things contained in the law: that is, they did it by the efficacy and power of nature* Semblable unto this is that of the fame Apoftle, 2 Tim. 2.3. in the latter time men (ball come in a forme of godlineffe, that is, with a forme in ftiow without fubftance or power of the Spirit : but the inward ftrength which is the inward man doth not onely teach you tod*e, but alfoit teacheth you how to doe them $ but men that have but a common ftrength, have fbme bubles to good and they fceme to have this ftrength becaufe they have the law of nature

written

The Saints Spirituall ftrength.

written in their hearts and they may promife much and yet he is^not fpiritually ftrong, becaufe he cannot doe fpirituall a&ions in a fpirituall manner , for hee goes about that with a naturall ftrength which (hould be performed with a fpirituall ftrength, 1^.1.5. Who are kept by the fewer of God through faith^ unto ftlvation : when a man is truely regenerated when he hath not power of his 0wne to doe the Will of God , then hee hath the fpirit to helpe him, that is, they are not Q^ly kept by the power from evill, but alfo they areinabicd to doe good by it.

The fifth difference betwixt the naturall and fpirituall ftrength, fis this, that which proceeds from the fpirit is alwayes ioyned with relu&ancy of the will, but in the naturall ftrength there, as norelu&ancy, becaufe'there is no contraries,butin the fpirituall man there is two contraries, the flefh, and the fpirit, and you know thefe can never j agree, but they are ftill oppofing one another is ; for example, a man that is going up a hill, he is in | labour and paine, but a man that is going downe a hill goes with much eafe: fo there ismuch labour and paine, which a fpirituall man takes to fubdue theflefti, but the naturall man hath no reluftancy at all: he hath no fighting and ftrugling with corruption, but he goes without paine becaufe hee is but one, and one man cannot be devided againft it felfe, but in every fpirituall man there are two men, the old man, and the new man, theflefti and the fpirit, and hence growes that fpirituall com-

N 3 bate.

91

iPer.'.f.

5. Diffe-rence.

Rom.7.23.

The Saints Spiritual! ftrengtb.

bate. Gal. 1 ). 17. The flefh lujlethagainft thejpirit^ andthe/pirit againft thcflefh, that; they cannot doe the things that they would: thefe two men in a regenerate man ftriveformafterics, and fo hinder one the other. Yet know alfo that in the naturall man there may be reluftancy in the will againft fomc particular finne, as covetoufaefle may drive a-gainft pride, and pride againft nigardnefle, yet not fight againft it as it is a finne, but as it crofleth and thwarteth his pride. Againe, know that a naturall man may havcrelu&ancy infome part of the foule, as in the confcience, which is fenfible of finne, and hence it may convince the man and the reft of the faculties, notwithftanding they are at peace: but where thisfpirituall ftrength is,it is in all parts not one faculty againft another but all are fighting againft finne in the whole man: now the reafon that there is not this reluciancy againft finne in e-very faculty in the naturall man, is,becaufehee wants faving grace, graceis not in the faculty op-pofite unto the corruption that is in it: but in the holy rtian there is, and therefore he is like Rcbecka, they have two in them, Iacob and Efau: the fle/h and the fpirit, 2nd Paul complaines of fo much, Rom. 7. I fnde another law in my members rebelling againft the law of my minde > that is, I finde (bmething in me that is contrary unto me: In my membersy that is in my body and foule, notwithstanding; firft, Ihatetheevill of finne as being moft contrary unto^race, but yet I cannot avoyde it,I cannot doe the things that I would: but the naturall

turall man doth not hate the evill of finne other-wayes then as it brings punifhment: Secondly, / delight in the Law $f God in the inward man , that is,howfoever I am violently carried unto the committing of finne, yet it is againft the defire of his | foule, he hath no pleafure, he can take no delight in it, for his delight is in the inward man: but the naturall man takes Gods Lawes as burthens, and therefore he will not fubmit himfelfe unto them becaufeheisnot ftrongin the inward man.- hee promifcth, but he performes not $ heeyeilds, and yeilds not; heyeilds tofomething, but not to e-very thing: And thus much for this laft difference betwixt th»° naturall ftrength and the fpirituall ftrength.

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

when

95

2.

Vfei

I. Motive.

The Saints Spiritual! firengtb.

when yce come to vvraftle with finne and death. But for to be ftrong in the inward man who feekes or enquires after it * I know you would be ftron<* , in all earthly ftrength: but I bcfeech you abovr all things labour t© be ftrong in the inward man. It is the folly, wcakenefle, and ficknefte of men, they looke all without the <Joores, unto the ftrength of the outward man, oh that I could but perfwade you as I faid before to gather the reft of your thoughts and defires together and fet the foule in a frame of grace that you may mortifie thefe inordinate affections which keepe backe the ftrengthning of the inward man as covetoufnefte, pride, pleafure, love of vaine glory, and the like ; then it would bee but an eafie worke and no burthen unto you to ftrengthen the inward man 5 but here men fticke, the way is too narrow,it is a hard matter to perfwade men unto it, that there is fuch excellency in the one and not in the other, thatgrace is the better part. Thereforethat I may the better prevaile with you to ftrengthen the inward man, I will lay do wne fbme motiues to perfwade you to it.

The firft motive to move you to ftrengthen the inward man, is,becau(cyour comfort lyes moft in the inward man: even all your comfort and therefore to ftrengthen that, is to adde unto your comfort : as for example, the Sunne brings comfort with it becaufe it brings light, therefore the more light the more comfort, fo the more of the inward man you have, the more light and ioy.

Now

The Saints Spiritual ftrength*

Now the reafon wherefore the inward man brings themofl: comfort is, becaufe it is the greater faculty, and the greater the faculry is, the greater is either the joy or the forrow, as for example, take a man that is troubled in minde. None fo humble, fo penitent, foforrowfull as he: and therefore it is faid,that the Spirit of a man will beare his infir-mities,but a wounded fpirit who can beare? a man may be able to beare any outward trouble, but the griefe of a troubled mind who cannon the contrary take a man, that is at peace with God, who fo joy-full and comfortable as he? now the outward man is the lefle faculty, and therefore it is capable of the lefle comfort: it doth not in any meafure know what true comfort and ioy there is in the inward man: Againe, what joy the outward man hath in outward things, it is but in the opinion of the inward man, they comfort no more, but as they arc eftecmed of the inward man,if the inward doenotefteemethemas worthy the reioycing ii>, they will not bring comfort 5 Againe, all the paines and labour that youbeftow on the outward man is but loft labor, that will bring you no great advantage.-butthe ftrength of the inward man will armeyou againft lofTes, and crofTes, and reproach, that you (hall rneetc withallinthe world, whi-left you are in the way to heaven: Againe, con-fider that though you bee ftrong in the outward man, yet you are moveable; fubjecft to ihaking and fleeting; but it is other way es with the inward naan, it makesa Chriftjan ftedfaft and unmoveable,

Ads irf.if.

The Saints Spiritual! ftrength.

it will fo eftablifli the heart in grace, that he will ftand firme unto Chrift in all eftates. It is with theoutwardraanas it is with the Seas, though the ftrength of the ftreame runne one way, yet if the wind blow contrary, it moves and ftirres, and drives, and difquiets it: fo when loffes,and crofTes come, they brcake the frame and ftrength of the outward man, but the inward man is like the dry ground, let the winde blow never fo violent, yet it moves nor, it ftands firme. Againe, in the a-bundance of outward things there is no true con-tentcdneflc : Neither in the want of them, where the ftrength of the inward man is,is there caufe of deje&edneffe. This we (hall fee in Adam and Paul: Adam though hee was lord of all things, and had the rule of all the creatures yet when hee was weake in the inward man, what joy had hee, nay what feare had he not, when he hid himfclfe in the Garden? Againe, looke upon Paul in the want of thefe outward things, he is not deje&ed at all, as in K^Atts 16. 25. itisfaid, that when Paul and Silas were in prifon in the ftockes, the prifon rung for joy: now what was the reafon of it, but this becaufc they were ftrong in the inward man? And therefore you fee that all true joy is that which comes from grace within, and when you rejoyce in that, your rejoycing is good, you ftand then upon a good bottome! Alas, you thinke to have contentment in your riches, but you will be fooled by them: they will deceive you, if you build upon them you will build without a foundation, and

goe

The Saints Sfir ituall ftrength.

goe upon another mans lcggcs: now were it not farre better for you to get leggesof your owne, and build upon a fure foundation? and this you (hall doe if you will ftrengthen the inward man. Againe confider, that if you doc not ftrengthen the inward man, you will have wicked thoughts in your hearts and evill a&ions in your hands 5 were it not better to bee ftrong in the inward man and to have holinefle , and grace in the heart? Let this therefore move you to ftrengthen the inward man, becaufe your comfort lyes moft ifl the inward man : Thus much for the firft motive.

The fecond motive to moove you to ftrengthen the inward man, is this: if you labour to ftrengthen the inward man, you fhall thereby plcafe God. If a man had never fo much ftrength, yet if it be not the ftrength of the inward man hee cannot pleafe God, he cannot performe any holy du-tie 3 in fuch a holy manner as God will approove of, and therefore the Prophet faich, That God doth not delight in any mans legs. He cares not for any mans ftrength, be it never fo great and excellent, except it be the ftrength of the inward m.gn, and on the contrary, hce regards the holy man with his ftrength, though outwardly weake, as in Efa. $6. 2. I mil dwell with him that is of a contrite and humble (pirit , hce that is of a contrite fpirit, he is fpirkually ftrong, and therefore I will dwell with him : now what is the reafon,that men feeke fo much the favour of Princes, but becaufe

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99

2. Motive,

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The Saints Spirituall ftrengtb.

they may be exalted unto honor, then why fhould not you much more labour to be in favour, and have familiaricie with God, who is the King of kings, and Lord of lords, who hath power to exalt one, and pull downs another; now if we could but bring our hearts to beleeye this, that in ftrengthningof the inward man, wee fhould get and grow in favour with God , then men would be ftirred up to fet upon this worker yetwithall, you muft know that by the ftrength of the inward man, you doe not pleafe God by merit, forfo Chrift onely, and none but Chrift pleafeth God : but when you ftrengthen the inward man you pleafe God, byobjeft, becaufe you chufe grace and holineffe,and his favour above all things: Merit was the fame argument which Chrift ufed unto his Father, when hee would have his Father ro glorifie him, loh. 1 7.4,5. Father I have glorified thee en earth: I have jimfhed tbetvorke,&c. therefore. Father, glorifie me,that is, I have merited this at thy hands, that thou fhouldeft glorifie mec, becaufe I have perfedly pleafed thee in doing thy will. But an argument drawne from the objed, is that, which Chrift ufeth to his Difciples, Herein is my Father glorified,that you bring forth much fruit: when you grow ftrong in the inward man,and can bring forth finite agreeable unto his will you pleafe God: And therefore it is, that the Scripture lies forth the members of Chrift by the Olive tree, and by fweete oyle, the one full of ft tnefTc, the other full of fweetnefle- (o the inward man

makes

■*^~^4

The Saints Spirituall ftrength*

makes a man far, rich in grace, and oylc as the nature of ic is, to cheereand beautifie the countenance, fodoth grace 5 itfweetens thefoule, and makes it beautifull unto God: Therefore let this moove you to ftrengthen the inward man, that thereby you may pleafe God.

The third motive,to perfwade you to ftrengthen the inward man, is this, becaufe this inward ftrengthdrawes on the outward ftrength, that is, it makes the outward ftrength more profperous. Now who would not thrive in the things of the world t but if you turne it, the contrary will not hold fo, for the outward ftrength will not draw on the inward ftrength $ therefore our Saviour faith, Sceke you firft the Kingdome of heaven^andthe righteoufnejfe thereof and then all things [ball be Added unto you 5 the way for you to thrive in the outward man is, firft to get ftrength in the inward man 3 Seeke you firft grace and Chrift, and holi-nefle: and then the effeft will follow, All things, that is, what you (hall ftand in need of, fhall be given you, and Efa. 48.18. The Lord faith, Otbat my people had but a heart to conflder, that is, oh that my people would but bee wife; Firft, to ftrengthen the inward man, and then as it fol-lowes, your profperitie fhould be as the floods, then your outward ftrength and profperity (hould abound like floods: againe Prov. 22.4. The wife man faith, that the reward of holineffe is, riches^ and honour, anditfe: hee that is ftrong in the inward man, (hall have whatfoever may beneceflary

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or good for the outward man : and therefore wee fhouldftriveto grow ftrong in the inward man, that is, to be full of grace and wifedome, efpeci-allyagainft evill dayes apainft they come, that when they come wee may have ftrcngth to beare themrnow the inward man will beare a mountaine of affli&ions and reproches, which will prclfe and fqueefe the outward nun to powder: Thejpirit of a man mil bear e his infirmities , but a wounded conscience who can beare? If the inward man be weake, who can beare , the burthen of afflictions and the like,but if the inward man be ftrong then the Will, will beare a part, & rhe afRdions will beare a part with the confeience, and fo the burthen will bee the lighter,but if you be not ftrong in the inward man, it is unpoflible that you ibould beare them : therefore let us not bufie our felves about fantafies, and vaine things that will ftand us in no ftead, but let us labour to ftrengthen the inward man.

The fourth motive, toperfwade you to ftrengthen the inward man, is, becaufe a man is that which he is, in the inward man, a man without the inward man j is'but as a fcaberd without afword, that is,worth nothing, and therefore the wife man faith, That the righteous man is more excellent then his neighbour, the excellency wherein he doth exceed him , is in the inward man: and therefore Chrift in the Canticles, when hee would fet forth theexcellency of his Spoufe, hee faith , That/hee was fairer then the daughters of men, fhee is faiier inregadfcjftt ihee isftrongcr in the inward man,

/hee

The Saints Spiritual I fir ength.

(lice is all glorious within, Pfdl.45 .13. that is,the holy man doth as farre exceed the natural! man in beautie, as pearles exceed pible ftones, or gold brafle,or filver copper. I know any man doth de-fire to be in fome excellency, I fay, it is a proper-tie in nature to feeke out fome excellency .-then is it not the beft wifedome to feeke it in the beft things in the inward man? Now as there is meanes to bee rich in the outward man, fo there is meanes to be rich in the inward man 5 therefore I befeech you, ufe the meanes that you may be rich in grace and holinefle, Prov. 30. 29,30. the Wife mans fpeech there, may fervc tofet forth the excellency of that man, that is ftrong in the inward man: there are 4. things,faith he,thatareexcellent,a Lion, a Hec Goate, a Grey-hound, and a King, before whom

there is no (landing. So he that is

ftrong

in the

inward man: Firft, hee is as a Lion, that is, he is ftrong in grace: Secondly, he is as a Greyhound, that is, hcisfwiftinthe performance of all holy duties: Thirdly, he is as a Hee Goate, profitable to God and the Church. Fourthly,he is as a King, to rule and over-rule his bafe affections and lufts* Every fpirituall man is a King, becaufe hebeares rule in thefoule, but it is not fo with a wicked man, his lufts rule him: hee is a (lave and not a king, and therefore the Apoftle faith, Let not [mm reigne in your bodies Ja obey it inthe lufts thereof. If it once reigneit will rule, and if it rule you muft o-bey, unto whatfoever drudgery or flaveryiten-joynes you: therefore labour to get (lengthin

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the inward man, and know alfo, that you (hall not onely be free from the inward (lavery of finne,but alfo you (hall keepe your excellency, and therefore it may be faid of every one that is weake in the inward man, as Iacob faid of Reuben, Gtn.^9. 12. thou art become as weake as water , as if hee (hould fay, thou waft that which thou art not now: thou waft excellent, but now thou haft loft it. So I fay unto you, if you lofe the ftrength of the inward man, you will lofe your excellency: now no man would willingly lofe his excellency; if you would not then,you muft keepe ftrength in the inward man. In the 1. Pfalme,the Pfalmift fets forth the excellency of that man that is ftrong in the inward man, He Jh all be like a tree that isflanted by the rivers of water. Firft, hee fers forth the pro-pertie of the fpirituall man,he (hall be greene. Secondly, his ftabilitie, he (hall be as a tree planted, that is, which (hall not eafily be pluckt up. Thirdly, his perpetuitie, his branches ftiall never wither, he (hall never grow unfeemely to God. Fourthly 3 his fruitfulnelle 5 he (hall bring forth fruit in feafon, that is, hee (hall be fruitfull in grace 5 but on the contrary, when a man growes weake in the inward man, it will be farre otherwaies with him, he will bee like a tree that hath loft both fap and roote, leafe and fruit, fet in a barren foyle with withered branches, and fruitlefle, fit for nothing but the fire: but if a man can keepe his ftrength in the inward man, neither reproach, nor difgrace, norfhame, nor the divell (hall be able to make

that

The Saints Spirituall ftrength*

that man miferable. Therefore keepe the Image of the inward man fafe , whatfoevcr becomes of the outward man. And there is good reafon why you fliould keepe,the inward man fafe,bccaufe it keeps the foule, and dire&s it unto its right end. In Ecckf. 12. the Wife man fait h, All things art vAni-tie and vexatiw of ftirit: when a man lofes his happinefle in the inward man, though hee keepe the outward man fecure, yet it were but vanitie and vexation of the fpirit. For hee goes befides the rule he fhould goe: there is a rule unto every creature that it is to goe by, and the neererthe creature comes unto the rule, the more excellent is the creature; but if it goes befides the rule , it lofeth its excellency: as for example, the fire and water are excellent creatures if they keepe to their rule, but if they exceed their rule, then they become hurtfull: So the rule of the foule is the inward man, that he grow in grace acid holinefle, and the clofer you keepe to this, the more excellent you are: therefore that you may keepe your excellency, which you cannot doe, except you ftrengthen the inward man, let this moove you to doe it.

In the third place, this may ferve for dire&ion for you may fay unto mee you have fhowed us what this inward man is, and the differences betwixt the inward ftrength, and the outward ftrength and you have alfo laid downe motives to move vs to ftrengthen the in ward man, buta-las, how (hall we ftrengthen the inward man t

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The Saints Spiritual! ftrengtb.

-* -

what meanes fhall we ufe to doe foe To hclpe you in this worke I will lay downe fome meanes by the ufe of which you may bee ftrengthned: but before I come unto the particulars, it will not bee amiffe to ftand upon the generall, and a little to perfwade you, but to defire to be ftrong 5 for if you could but bring your hearts unto this, but to defireto be ftrengthned, it will be a great meanes to move you to prevaile againft whatfoever may fecme to hinder you from it; I fay, if you did but defire it: if you did but know the excellency of the inward man, it would worke a holy defire in you, and a true defire will let no meanes efcape, that may further it. This is the fame meanes that Chrift ufes unto his Difciples, when he would have them in love with Faith, if you had Faith, yea, but afmuch Faith as this graine of Mufterd feed, you {hould be able to remoove mountaines: if you did but know the excellency of this Grace of Faith, you would defire it, and if you did but defire it, you would never reft till you get it: fa if you did but prize grace, and the inward man at a high rate you {hould bee fure to have him: you know the promife, CMatth.5. 6. Bkffedare they that hunger, mdthirft after righteoufneffe, for they jhallbefatisjied: therefore if you could but bring your hearts unto this frame as to hunger after the inward man you {hould have him, or if you can but bring your hearts unto this temper, as to defire him , or feeke after the ftrength of the inward man you (hould find him: Prott.i.^. If thou fear- chefl \

The Saints Spirituall ftrength.

107

cheft forher, tuforjilver, anddiggeft for her as for hid treafure, then thou fialt find^ &c. If you did but efteeme the inward man, as men doc filver, and prize it as a richtreafureat^a high rate, then the eftedt would follow, you fhould find: fo then, if you will defire falvation, and happinefle, and the ftrength of the inward maa, you fliall bee fa-ved • but you will never thrive in grace till you have a defire to thrive, grace will not grow till there be a defire wrought in the foule: for when men doe not delight in the inward man, they never grow in grace and holineflfe 5 they are not as trees planted that bring Jorth feafonable fruit but barren: doe what you will to it, thefoyle i$ naught, for the fpirit hath not yet tilled the heart, and fowne in it the firft beginning of the feeds of grace, which is a defire after it : now, as it is good in the bodily ficknefle to know the meanes of recovery, fo in the ficknefle and weakenefle of the inward man : it is good to know the meanes by which it may be ftrengthned, therefore we will now come unto the particular meanes for the ftreflgthning of the inward man.

The firft meanes to ftrengthen the inward man is to abound in fiiritua/l knowledge : becaufe the more knowledge the more ftrength, for the fpiri-tuall knowledge of divine truthes is the ftrength of the foulejfor as the foule is unto the body, fo is the knowledge of the word unto the inward man. The body is dead without the foule, not able to doe any thing,fo the inward man without this fpi-

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The Saints Spiritual I flrengtb

rituall ftrcngth which is wrought in thcfouleby the Civing knowledge of the Word, is nothing but weakeneflTe, therefore the Apoftle faith, 1 Pet. 2.2. As new borne Babes defire the fmcere milke of Word y that yee may grow by it: knowledge in the Word will make them grow inChrift: the contrary unto this we fee the Apoftles upbraides in the Corinthians, 1 Cor.3.1. and Heb.$. 13. becaufe they were wcake in knowledge, hee cals them Babes, for faith hee, Hee that is not expert in the Word ofrighteoufnejfe, is a Babe , therefore labour to abound in fpirituall knowledge. I preife this the more becaufe I feare many of you are weake, becanfe you are ignorant, you want thisfpiritu-[ all knowledge: you know in our ordinary talke we count ignorance folly, when a man doth any thing that he fhould not doc, or would not doc, if he did butundcrftand himfelfej we fay, that man is weake in judgement, or it is folly in him: furely this weakeneffe in the inward man is folly indeed 5 and a man cannot (how his weakeneffe more then to bee weake in fpirituall knowledge, and yet you muft know, that a man may have much knowledge, as worldly knowledge, and the knowledge of divine truthes, and yet bee but weake in the inward man: for there is a knowledge of Arts, which fils the braine with knowledge 5 but the fpirit goes ao further, that is, it doth not fandtifie that knowledge in the heart 1 Againe, there is a knowledge of the fpirir, which is an o-perative working knowledge, which goes with

this

The Saints Spirituall ftrength.

n. • " " ' - ■" ■' •■ »i Man

this other knowledge, and leads it to fanftification and is pra&icall * But yet I fay you muft know before you can be ftrong; there muft be fomepro-portion betweene the fpirituall knowledge , and the fpirituall ftrength: as for example, one man eates and is fat, another man eates and is ftill leanej fo fome have afmuch as others have, and yet are not fo ftrong as others, and yet wee fay, fatnefle comes by eating, fo doth the ftrength of the inward man by knowledge : and where the Lord workes by his Spirit, by bis Spirit I fay, the moft knowledge; there is moft ftrength: therefore I befeech you labour for a full meafure of fa-ving knowledge, for a working, purging, convincing, operative, and powerfull knowledge. And this I doe not onely fpeake unto you that are weake, but alfounto you that are ftrong, that you be carefull to adde unto your knowledge: for ivhat is the reafon that you doe not grow in grace, but becaufe you are not carefull to adde more knowledge unto that which you have: it may bee you picke fome good things from fome Sermon, or good booke, but prefently you forget it, you doe not make it yourowneby meditation, and fo it doth you no good^but if you would be carefull to adde unto it ; you would grow ftronger in the inward man then you doe .* and here is the mifery of vs builders^ other builders when they have built a houfe, the owner lookes to it himfelfe, andkeepes it in repaired but when we have done what wee can to build you up in the inward man, and thinke that

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2. Meanes,

The Saints Spirituall ftrength.

— ^^^*^*^ m — ^ * i n ■ ■ ■ " .»i i

you will put to your hands your fclvcs, when we are to further the vvorke of grace, you begin to pull downe your building againe your felves, by your loofe lives : by following your pleafure, yourfporting, and gaming, and prophaning of the Lords day. Therefore you muft labour to grow in knowledge, if you will grow ftrong in the Inward man.

The fecond meanes to bee ufed, if you would grow ftrong in the inward man, is this, you tnujl bee diligent in theufe of the meanes y as the Wife man faith, the hand of the diligent maketh rich $ as diligence in a calling makes rich,fo where there is much diligence in the ufe of the meanes of grace, there is much ftrength in the inward man 5 but no man gets fpirituall ftrength, fave they that are diligent, and therefore this is the reafof), that men are not ftrong in this fpirituall ftrength • be-caufe like the fluggard, they are not diligent in the ufe of the meanes, they take no paines for grace, and therefore it is that they get no increafe: for according unto the proportion of your paines, fo is the inward man ftrengthned, and as you ufe them more diligently, fo you find the ftrength of them moreopcrative and powerfull: for it is in the foule, as it is in the body, if you bee not diligent and carefull to feed the body, it will wither and confumeaway, and grow weake 5 fo if you feed not the foule diligently and ufe the meanes con-ftantIy,you will breed weakeneffe in the foule,and the more fecureand remifle you are in the performance

The Saints Spirituall ftrength,

mance of holy duties, the weaker you are: it may be you thinke it will not weaken you to negled private prayer 5 but omit it once, ^nd it will make youcarelefle, and the more you negledi, the more unfit and undifpofed you will find your felves ? So you may thinke you may pr^phane one Sabbath, neglefting therein the duties required, and fervingnot God, but your owne lufts ^but beloved, it will make you fecure, the more a man doth in this kind the more he may doe: for this is true in every Art every ad begets a habite, and a ha-bite brings cuftome: fo it is as true in good things, the beginning of good brings many particular good things, and therefore if you can but get your hearts in a frame of grace, you (hall findeafupply of grace,becaufe Chrift faith,FF/&<?-foever hxth^ to himjhall bee given: heethat hath grace, and is carefull in the ufb of the meanes by Gods appointment, hee (hall thrive in holinefle : for if you but once get the beginnings of faving graceand beinduftriouSjand vigilant, and carefull to imploy them, you will in time grow ftrong: you know what Chrift faid unto the ieryant that had ufed his Talent well, he had more given him, fo if you be diligent in the ufe of the meanes,. the inward man will grow ftrong: but for theufingof themeanesobfervethefe rules.

The fir£l rule, that I would have you obferve, if you would have the meanes effeftuall is this, youmuft ufe all the meanes: for if you ufe but a part of the meanes you will not grow ftrong: as

it

Rule.

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The Saints Spirituallftrengtb.

■ •«■ * ■ ■■ „ ■■ ■. .■ .... .. .,

it is with the body, fo it is with the inward man : a man for the health, and growth of the body, will ufe all meanes, labour in health, Phyficke in fickneffc, recreation for the whetting of the faculty: in a word, he will vfe every thing that hec may ftrengthen the body, thus you muft doe for the ftrengthniag of the inward man, you muft ufe all mcanes as hearing the Word, receiving the Sacrament, Prayer, Meditation, Conference, the Communion of Saints, particular refolutions to good,or elfe the inward man will not grow ftrong: thefearethe food that the inward man feeds up. on, it is with the inward man, as it is with a plant, if you would havea plant to grow, then you muft fetit in a goodfoyle, youmuft digge about it, and dung it- but if you bee careleffe where you fet it. It will not profper and thrive: even fo if you doe not adde fatnefle of foyle unto the beginnings of grace $ if you doe not ufe all the meanes, as the Communion of Saints, and Prayer, the inward man will not grow ftrong, but wither and dye5 you will bee dvvarfes in grace, and holinefle.

The fecond rule, if you would have the meanes effeduali, is this, you muft looke that you per-forme holy duties ftrongly 5 for then the meanes ftrengthen the inward man, when they are done with ftrong affe&ions: when he ufeth them not remiflely and coldly, for remifte a&ions weakneth the habit: as for example, take water that is exceeding hot, and put cold water to it, and you will weaken it: fo performe holy duties, and ufe the

meanes

The Sainu Spirituallflrengfk

meancs of grace remisfly and they will weaken the habit to good: it will wurkean Indifpoiition in thefoulc: therefore doe them ftrongly, with much zeale and ftrong affe&ions that, the inward man may grow ftrong by the performance of them.

The third rule 5 if you would have the meanes effe&uall, then you muft be conftant in the ufe of the meanes, forwhat is the reafon that there is fo litle thriving in gxace, that men remaine cripples in grace; but becaufe they ufe meanes of growth, but by fits; and haltnefle, that is, they arc not conftant in a good courfe of life, they are ftill offand on the rule: fometimes the (hot will beefliort, and other times they hit the marke: they come feldome unto the meanes, now and then they pray, and now and then they make ufe of the Communion of the Lord; this inconftancy jogles the facultv, and weakens the habite: and therefore it is unpoflible that you fhould thrive in grace except you be conftant: the Apoftle lames cals them vnftable men, let thefe never thinke to receive ftrength in the inward man,till they come to more conftancy in good. Therefore labour to be conftant in prayer, conftant in hearing, in meditation, in the Sacrament, in Conference, which if you bee not, you will not grow ftrong in the inward man.

The fourth rule, if you would have the meanes eflfeduall, is this, you muft take heed of depending upon the meancs without God. For know

CL that

3. Rub.

Iam.i.8<

j. Meanes.

Sign**

The Saints SpirituaU ftrength.

that the meanes without God, is but as a penne without Incke, a pipe without water or a fcab-berd without a fword. They will not ftrengthen the inward man without God: for it is the Spirit that puts iifein the meanes, and yet you muft not cut off the pipe from the well-head: you muft not depend upon God without the ufe of the meanes, but you muft ufe both : that is, firft fceke to God and depend upon him for the ftrengthning of the inward man, and withall ufe the meanes constantly y becaufe as water is carried from the Well-head unto the pipe, and fo from the pipe unto many places, fo the meanes are as pipes to carry grace into the foule * Therefore ufe them and cut them not off by carekfteneffe^ if you doe, you will cut off the ftrength of the inward man.

The third meanes, if you would ftrengthen the inward man is this, y ou muft get rectified Iudge-ments : that is, you muft fee that your judgements are right : for men doe deceive them-felves in their judgements $ they thinke that they have ftrong judgements, and that they are able to judge of things, when indeed they are marvellous weake. Now that you may not deceive your felves, I will lay downe fome fignes of a redifyed judgement.

The firft figne of a re&ified judgement, is this, you (hall know it by your conftancy;fo much con-ftancy in good, and fo much is your judgements rectified, and on the contrary fomuch inconstan-

The Saints Spiritual! ftrengtb.

cy,and fo much weakness as for example,when a man hath propounded a rule unto himfelfe, and is not conflant in it, it argueth thac he is weake in his judgement, becaufe he keeps not clofe to the rule, or that there are ftronger^ or more arguments to the contrary, which makes him to fall away, and fit downe from the rule $ and he is thus pofed, becaufe he is but weake in iudgement: asforexam-ple, if a man fhould come and proffer a man one hundred pound, not to leave fuch an a&ion, and another man fhould come and offer him two hundred pounds to leave it, if the man bee weake in judgement, hee will bee drawne by the greater reward, though it bee evill: therefore if you would not bee beaten, and made to fit downe by ftronger feeming arguments, than you have indeed in your felfe, then you muft get your judgements rectified : therefore examine your felves whether your judgements be redified, which you fhall know by your conftancy in holy duties: if a little profit or pleafure will draw you away 5 whatfoever you thinke of your felves, your judgements are weake.

The fecond figne, whereby you fhall know whether you judgements are re&ified, is this, examine whether your paffions be ftrong, for ftrong paffions have weake affections unto good, when the paffions of a man are ftrong, they weaken the underftanding, they weaken the will, and theaffe-ftions, as touching the truth, and therefore Paul in ^Att$ 14.1 j. when they would have made him a Q*_ god,

115

2. Sign.

Afts 14.15%

I Sara. ix. <5o

A&s 4.3 i.

1. Si$*C<

The Saints Spirituall ftrengtb.

god, he cries out, We are men fubjedt unto paffi-ons as you are, that is, full of weakenefife, as if he fhould fay, your paflion in this thing proves your weakenefle of judgement: therefore labour to have ftrong affections to good, for this ftrength in the affedtions , comes from the inward man. Againe, the ftrength of the affe&ions unto good, (how the abiding of the Spirit in the foule, as 1 Sam. 11^6. It is faid, that the Spirit of the Lord came upon Saul, arufbe was angry : that is, his affe-dions were ftrong for Gods glory. In Acls 4.32. After that they were filled with the Holy Ghoft they /pake boldly; they had ftrong affections for Gods glory, and therefore the Spirit is compared unto fire and Oyfc: Fire, that burnes and con-fumes , and Oyle that mollifies and foftens, fo doth the Spirit. Therefore examine, whether you burne in the inward man: fee whether you have ftrong affedions to good 5 if you have, you are ftrong, if not, youarcweake: andagaine, fee whatcheerefulnefTeyou have: examine whether your hearts are foft and tender, and plyable, then it is afigne that the Spirit is there: it is true, a ftrong man may have paffion, but it is but now and then, it continues not, it is not alwayes, yet fo much paffion as hee hath, fo much weake-nefte there is in him :'therefore labour to overcome your paffions.

The third figne whereby you fhall know whether your Judgements are redified or no, is this, (examine what contentment you have to beare

lofies

The Saints Spiritual I ftrength*

lofles and erodes. I gather this out of Phil. 4.12. lean, faith the Apoftle, want and abound, lean doe all things through Christ that firtngthncth mee, examine therefore when you are abufed and reproached for Chrift, whether you can takeit patiently, can you be content to fuffer difgrace and reproach for Chrift 5 if you can, then it is a figne that you are iirong in Iudgement, if not,you are weake, whatfoever you thinke of your felves. Proverbs ij. faith the Wife man, a wife man is knowne by his dignitie, fo I may fay, a man that is ftrong in the inward man, is knowne by his bearing of reproch without feeking after revenge a-gaine: this man is fpiritually ftrong in Judgement: therefore try your Iudgements by your contentednefle.

The fourth figne, whereby you (hall know whe- ■ ther you have reftified Iudgements , is this, cxa-1 mine whether you finde your felves eafie to be deceived, if fo, it is a figne that you are weake in ! Iudgement,and therefore this is the argument that \ fWufesuato women, that they /hall not ufurpe j authoritie over the man, 1 Tim. 2.12.1 permit not a woman to beare rule, becaufe dice was firft deceived, fhee is eafier to be deceived then the man, in the judging betweenegood and evill: as for example, a man that is weake in judgement is like a childe,and you know that children will be wonne with Counters, and feared with bug-beares 5 fo if you love the world and the things of the world and are wonne by them, feared with the lofle of

CL? them,

phii.-j.it.

Signe.

iTiflM.ia,

7. Signc*

The Saints Spiritual! ftrengtb.

them, you are weake in 'judgement: Againe, in things that are good in themfelves, if you ufe them immoderately, and then feeke to excufethis by putting a falfe gloffe upon your doing, you are weake in judgement: as forexample, in ftudying the Law, the thing in it felfe is good, but if by ftudying of it you feeke to excufe you from ftrength-ning of the inward man, that you have no time and leifure, you are weake in judgement, becaufe you are eafie to bee deceived: therefore as you are aflfeded with thefe things, and as they prevaik with you, fo you may judge of your ielves.

The fifth figne whereby you (hall know, whether your judgements are red:ificd,is this, examine what you are in the times of tryall; as you are in thefe times, fo you are either ftrong or weake, and fo God efteemes of you; for God efteemes a man ftrong, as he is in the time of tryall j thus heapprooved of Abraham • Abraham in the time of tryall was ftrong, and Paul in the time of tryall was ftrong $ and therefore God fet aprice upon them 5 hee prifeth them at a high rate, ^Abraham is his friend , and /Wis a chofen veftell, and not only when the temptation is paft, but when the temptation is prcfent, then fee your ftrcngth whether you have ftrength to mafter particular corruptions, if in this time you ftart afide, you have flawes and much weakenefle in you ; you are like a broken bow that will feeme for fhow, as well as the beft, but when a man comes to draw it, then itbreakes, fo fome men feeme to bee ftrong in

Cfarift

r

The Saints SpiritualI firength*

Chrift till they bee tryed, but when they are drawnethen they breake, they have no ftrength to withftand finne $ and therefore it is that God many times fends temptations and afflidions to this end to try men, to fee what is in them , whether they are fuch as they feeme to be or no : not that heknowes not before, butbecaufethat by his tryall, others may know what they are: And here God makes a difference intryalls, fomeare tryed by finally ochcrsby great tryalls, partly becaufe hypocrites may be knowne, and partly, becaufe bee may ftirre up the godly to get more ftrength > as alfo to weane them from depending upon their owne ftrength; therefore in Efa. 40. 30. itisfaid, Even the youths Jhali'faint andbeweary, that is, he that thought himfelfe to be ftrong in his owne apprehenfion, (hall proove weake 5 And, thus much for the third meanes.

The fourth meanes, if you would grow ftronjg in the inward man, is this, you muft remoovethe excufes and thefe hinderances , which hinder the groweth of the inward man, and thefe are efpeci-ally two^

The firft hinderance is this, when youfpend your ftrength upon other things, and not in the ftrengthning of the inward man 5 this makes you not to grow ftrong in the inward man: therefore you muft be wife to take away from thefe things, and fpend more time, and take more paines in ftrengthning of the inward man: for this is the reafon that you grow not, all your time and affe-

<5tions

lip

4. Meanes,

I. Hin&. ranee.

The Saints Spiritual! ftrengtb.

<5tions areafter the things of the world, and how you may grow ftrong in that, that you cannot minde heavenly things. Againe, you hinder the growth of the inward man, when you fet your affections upon bafe and vile things, this hindereth the growth of the inw.ard man, this man is a weak man in grace; as for example,a man that hath money to beftow at Market,if when he (hall come there, he fhall beftow it on babies, and not on the things that he went to buy , this man were a foo-lifli man, efpecially he knowing, that he /hall be called to an account for it,how he hath laid it out : even thus and much more foolifh are men, when they fpend their time on their pleafures and luft, which are bale things, and not on ftrengthning of the inward man, they.befoole themfelves: and this is that which the Wife man faith , that there is a price in the hand of a foole, but hee hath no heart. When men negle&the ftrengthning of the inward man, they forfake a great price,that would enrich them: butbecaufe they want knowledge, becaufe they are weake in the inward man, they are not able to Iudge in the inward man of fpi-rituall things: therefore never bragge of your ftrength, except it be theftrength of the inward rhan, and take heed of negleding the time. Paul would have the gathering for the poore to be before he came, that that might not hinder him from ftrengthning of the inward man, though that was a holy worke: It was a good fpeech of one, who after that he had fpent much time in writing about

Contro- j

The Saints Spirituall ftrengtb.

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

Thefecond hinderance that muft be remooved, which is contrary unto the growth of the inward man is ftrong lufts,unmortified affedionsrthereare inward hinderaaces which muft be remooved before the foule can grow ftrong in grace 5 thefe ve-nomethefoule, and keepe offtheftroke of the Word, it keepes the plaifter from the fore 5 as for example, if a man be wounded by an arrow, fo long as-the arrow head is in the wound no plaifter will heale it: now as it is in the outward man, fo it is with the inward man, if you retains any Iuft,any

R beloved

121

2. Hindc-rtnee*

The Saints Spiritual I ftrengtb.

$. Meows.

beloved finne, and fo come unto the ordinances of God, you will come without profit , becaufe the arrow head is in the wound, your lufts you kcepe unmortified,and fo long you cannot be healed, this keepes the plaifter off the fore: you know what paines the humours of the body will breed in a man, when they gather into any part of the body, and how they will hinder the augmentation in other parts. So when thefeevill humours of the foule gather together, and begin to reignc and beare rule in the foule, it is unpoflible that the foule fhould grow in holincfle till they be purged away, therefore be earneft with God to purge out thefe humours,whether they be profit or pleafure, or honour, or any other things and in thus doing, you (hall ftrengthen the inward man, and the ftronger that the inward man is, the hcakhfuller the foule is 5 I fay, it isunpoffible that you fhould thrive in the inward man, fo long as you retaine a-ny finne, and therefore our Saviour faith, Hotv can yee beleeve, feeing you feeke honour one of another, if you retake the love of credit and reputation in the world, before grace, how can you beleeve? You cannot be ftrong in the inward man.

The fifth meanes,to flrengthen the inward man, is this, you muft get fpirituall courage, and joy : youmuftget joy in the new births the contrary unto this, is difcouragment, and forrow, nothing fo much weakens the inward man,except finne, as difcourageraent: and againc, nothing fo availca-ble to make a man ftrong, as courage and joy;

this

The Saints Spiritual! firengtb.

this was the meanes that NehemUb ufed, Nehe.%. when he would build up the Wals of Ierufalem, faith he, beenotdifcouragedorforrow, for your joy, lhall be as the joy in harveft. Nehemiab had a great worke to doe, and what argument ufeth he to make them to hold out, but this to bee full of courage and joy :as if he fhould have faid, if you hold your courage, you will hold your ftrength, and then the worke will be eafie unto you : and this we fee by experience: In war, great courage, where there is but little ftrength, will doe more then great meanes with little courage '$ IoJIma can doe more with afmall army full of courage, then a great army with little courage < Againe, I fay unto thofe that are travailing towards Heaven, take heed of giving difcouragements unto any, for this is the property of thedivell,to difcourage men: and therefore this is the reafon that hee makes men doubt of their falvation, to feare their calling, to queftion Gods love towards them in Chrift 3 that the way to Heaven is narrow and hard, and God is pure and juft withall, and thou thy felfe art full of ftronglufts; thou fhalt never fubdue them, it will be in vaine for thee to fet upon them 5 hereupon he is fo difcouraged, that hee negle&s the mortifying of finne: but be not difcouraged , but know that ftrength to refift the leaft temptation is not of your felves, it is not your owne; Well then, if it comes not by any powtr of your owne, but it is by the ftrength of another. Then for your comfort know that hee

R 2 that

*3

The Saints Spirituall ftrength.

6Mtant$.

that gave you power againft: a fmall temptation, is alfo able and willing, and will certainely helpe you againft a raging luft: and fo likewifc for the performance of holy duties,though you find your felvesindifpofedtopray, or heare the Word, or the like, yet know, that it is God that fits the heart: hee can of unfir, make it fir, and of unwilling, make it willing : and remember the promife. Luke i r. 14. hee will give the holy Ghojl unto them that aske him : hee will give fuch a fupply of grace, that yee fliall bee enabled to withftand any temptation, therefore if you would grow ftrong take heed of difcouragements, and lee one Chri-ftian take heed of difcouraging of another Chri-frianbyany fpecch, a&ion, or behaviour, and let Minifters take heed of difcouraging of their flockes: for it is the property of falfe prophets, to difcourage the people from God. And this is the finne of this land, efpecially of prophane people that never thinke them (elves well, but when they are cafting reproachfull fpeeches againft thofe that labour toftrengthen the inward man : but this difcovers a great deale of corruption in them, and it is a meanes to pull downe the lodgements of God upon them. Againe, take heed of difcouragements, bee not caft downe when you meete with fuch as will revile you, and fpeakeevillbyyou, this will weaken the inward man.

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

labour

The Saints Spirituall ftrength*

I

labour to bee ftrong in the Lord, you muft goe a-bout all things with Gods ftrength, and not with your owne: and therefore the Apoftle faith. When I am make ? then I am fir ong: iCor.iiA^. And I rejoyce in my infirmities, that the power of God may befeene in my weakeneffe, that is, I rejoyce in thofe infirmities that difcover my owne weakeneffe to God, that I may not put any confidence thereby in my felfe. Againe, I rejoyce in my infirmities, becaufetheyaremeanesto humble me. Againe, I rejoyce in my infirmities and weakc-nefie, becaufe hereby I feele my weakenefle, that I may goe out of my felfe, and depend wholly upon God: therefore when you goe about any bufi-nefle,orperformeany holya&ion unto God, as you muft doe it in Faith, fo you muft renounce all ftrength in your fclves, and then God cannot but profper your bufineffc or whatfoever good you goe about, when you goe about it with Gods ftrength, as Gideon did: and on the contrary the Lord hath pronounced a curfe againft him, that fliall goe about any thing with his owne ftrength. lere. 17. 5. Cur fed is the man that makethfiefh his Arme, that is, thatgoeth about any thing in confidence of his owne ftrength without Faith in mfc: thus you fee, that if you would bee ftrong in the inward man, you muft get faving Faith in Chrift.

Thefeventhmeanes, if you would ftrengthen the inward man,is this, you muft get the fpirit, all other wayes will nothing availe you, except you Rj? get^

I2 T

iCor.n.io.

Ier.j7.jr.

jMcancs*

\i6

Do5trine t

The Saints Spiritual! ftrength

get rhis^ for this is that which makes them effe&u-all, and makes a difference betwixt men. Samp-fon was ftrong, and fo were other men, but Sampan was ftronger then other men, becaufe hee had the Spirit, and it is faidof lohn Baptift, that hee came m the fpirit of Eliah^ that which made a difference betweene lohn and other men was the Spirit, he came in the (pint of Eliah, hee had the fame fpirit that Eliah had, and therefore hee had the greater efficacy, if lohn had not had this fpirit, he had beenebutas other men, therefore whatfoever you doe, labour above all things to get the fpirit, nothing will ftrengthen the inward man, except you have the Spirit, it is the Spirit that makes the inward man to grow ftrong in the foule: And thus much for the meanes of the ftrengthning of the inward man, and for this point: we now proceed. [By the Spirit:*}

The next thing that is to be considered, is the meanes which the Apoftie layes downe, whereby they may be ftrengthned in the inward man, and that is, to have the Spirit: that hee would grant you, &c. that you may be ftrengthned by the Spirit in the inward man: as if he fliould fay, if you would know what will ftrengthen you, it is the Spirit. Hence note this point.

That whatfoeverfavingy or fantlifying grace y or

ftrength of grace^ every man hath, it all proceeds from

tht fan&ifying fpirit: I fay, all the faving grace,

all ftrength of grace comes from the Spirit,

yet doe not miftake mee, as if I did exclude the

Father

■

The Saints Spirituallflrengtk,

Father and the Sonne, for they worke together in every z£t , the Father workes not without the Sonne, the Sonne workes not without the Father, the Father and the Sonne worke not without the Spirir, neither doth the Spirit worke without the Father and the Sonne, for what one doth all doth: butlafcribethe worke of fan&ification unto the Spirit , becaufe it is the proper v/orke of the Spirit to fan&ifie , and hee is the ftrcngthner of all grace, that is, all grace comes from the Father, as the firft caufeof all things ; and then through Chrift by the Spirit, Grace is wrought in the Soulej Therefore thefe three diftin&ions of the Trinity is good, the Father is of Himfelfe, the Sonne is of the Father, and the Holy Ghoft is of the Father and the Sonne, that is, the Holy Ghoft proceeds from the Father and the Sonne, and is fent unto the hearts of his Children to worke Grace,and Holinefle in them,and it muft needs be fo that the holy Ghoft is the onely Worker, and Strengthner of Grace, becaufe proceeding from fuch a Holy Fountaine, as the Father and the Sonne is, he muft needes bee Holy, and the way to get Sancftification and HolinciTe, is to get the holy Spirit. For in a thing that is fent to fan-dific, two things are required 5 Firft, hee that is fent to fan&ifiemuft proceed from a holy Fountaine, but the Spirit doth proceed ftbmamoft holy and pure God 5 therefore it cannot chufe but be a holy worke, that Hee workes: Secondly, thefecond thing required in him that is fent

to

\.W$rke

i.Workt.

The Saints Spirituall ftrength.

to fanftifie, is this, that he fubfift in fan&ification, that is, that he depend not upon another for fan-(fiification, but that he be able to fan&ifie him-felfemow this is the excellency of the holy Ghoft, He is fandification and holinefleit felfe, that is, fubfifting in fandification and abounding inholi-nefTe, and therefore able to ftrengthen the inward man. But that you may more fully underftand this point, I will (how you how the Spirit ftrengthcns the inward man, and works holinefle and fan&ifi-cation, and this will appeare in foure things.

The firft way how the fpirit ftrengthens grace in the foule,is this, by giving unto the foulc, an ef-fe&uall operative and powerfull facultie, and that is done by rearing the inward man in the foule, and fetting up the building of grace, and this Hee doth by (hedding abroad in the heart the blefled effefts of grace unto every facultie: as the blood isinfufed into every veine, or as the foule goes through every part of the body, andfo gives life unto it; fo doth the Spirit goe through all the parts of the foule, by infufing fpirituall life and power into them,and therefore the Apoftle calles it, Eph.i. hisefFe&uall power,that is,he hath fuch efficacy in working, that he infufeth fpirituall life unto the whole foule.

The fecond way how the Spirit ftrengthens grace is this,when he hath fet up the building, and iwept every corner of the foule, then he inablcs the foule to doc more then it could doe by nature, by putting new habits and qualities in the foule:

as

The Saints Spirituall ftrength.

asfirft, when a man can doe more thenanaturall man can doe by nature,then the Spirit hath added new habits; as for example, any hand can cut with a Chiflell or the like inftrument,but if he can by it rnakea pi&ure, rhis is a worke above nature becaufe no man can doe it unleffe hehathbeene taught icSo when the Spiritcomes into the heart, then it makes a man to doe more then naturally he can doe: water you know the nature of it is cold, but if you would have it of another quality, then you muft put a quality of fire into it. So the foule is dead, and cold by nature, but if a quality of the fire of the fpirit be added unto it, then it will be a-ble to do more then it naturally can doe: therefore examine what new habits and qualities be in you : whether you have a new habit of patience, love, hope, and experience, that 5 is as patience begets experience, and experience hope, fo where the fpirit is, it doth beget new habits, and qualities in the foule, by which it is able to doe more then naturally it can doc: as I faid, it firft builds the houfe, and fweepes the roomes and then it fits, and furniflies the roomes with new habits and qualities of grace.

The third way how the Spirit ftrengthens grace, is this, wheri it hath given us new habits, then it inables and helpes us to ufe thefe habits to mod.

I And herein appeares the power and excellency of the Spirit, not onely to give fpirituall life, and ftrength, but alfo to inable us to ufe that

S ftrength

up

mrke.

Ads 4.5*.

The Saints Spirituall flrengtb.

ftrength for the ftrengthning of the inward man : there may bee qualities, and habits inthefoulc, and yet want power to ufe them: as for example, a man that is afleepe, hee hath habits and qualities, but hee wants power to ufe them, or as a man that hath an inftrument that will found well, but hee wants skill to ufe it, fo many men they have habits and qualities, but becaufe they want power to ufe them, therfore they are not ftrength-ned in the inward man: but he that hath the Spirit hath withall power to ufe thofe habits to good : therefore it is faid, that they fpake as the Spirit gave them vtterance, that is, they had power from the Spirit, to fpeake, to doe, to ufe thofe habits which were in them : thus Sampfon by the power of the Spirit, had power to ufe his ftrength, Atts 4.32. It is faid that the Apoftlesj^^ boldly 9 that is, they had power, for you muft know that there may be common graces in the heart, and yet want power, but when the Spirit comes, then it purs ftrength in the inward man to workeaccordingly. Thus it is faid, that the Spirit came upon Saul, and hee prophefied, that is, hee was able to doe more, then before he could doe: and yet know that you may have true grace, and yet now and then for the prefent want a&ion, you may want a power to doe ought with it, and it is tten when the Spirit fcemes to abfent himftlfe from the foule,and this was that which the Apoftle fpake of in Heb.ix. Brethren you have forgotten the con-folatiofty that is, your fpirituall ftrength and power

be

The Saints Spiritualljhrengtk.

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

agame

The fourth way whereby the Spirit ftrengthens grace in the foule, is,by giving efficacy and power unto the meanes of growth, which isafpeciall meanes for the ftrengthning of the inward man, for as hee fets up the building, and furnifheth the roomes, and gives power unto the foule to ufe them, fo that which 1 makes all thefe effe&uall, is this, when hee gives power and efficacy unto the meanes that are for the ftrengthning of the inward man: now you know that the Word is the onely meanes to worke new habits, and qualities in us, to call us and beget us unto Chrift. And if the Spirit fhould not adde this unto it: namely, efficacy, it would never beget us unto Chrift: therefore this is the meanes to make all effe&uall, it gives a blefling unto the meanes of grace 5 the Word a-lone without the Spirit, is as I told you, but as a fcabberd without a fword, or a fword without a hand, that will doe no good though you ffiould ftand in never Co much need , therefore the Apo-ftlejoynesthern together, o^VZ.20.32. he calles it the Word of bis grace, that is, the (pint muft worke grace by h^ oreife the Word will nothing availe you. Againe, prayer is a meanes to ftreng-then the inward man, but if the Spirit bee not joyned with it, it is nothing worth, and therefore the holy Ghoft faith, pray in the holy Ghoft, that is, if you pjay not by the power of the holy

S 2 Ghoft,

4<

W

Worke,

A&S20.32*

rfi

Ghoft, you will never obtainc grace or fan&ifica-cion. The Spirit is unto the meanes of grace, as raine is unto the plants; raine makes plants to thrive and grow, fo the fpirit makes the inward man to grow in holineffe: therefore it is the promise that God makes unto his Church in the Scripture, that hee will forpre water upon the dry ground. The heart that before was barren in i grace and holineffe, fhall now fpring up in holinefTe, and grow ftrong in the inward man, and this fhall be when I fliall powre my Spirit upon them, therefore you fee how the Spirit doth ftrengthen grace in the foule, by. building and fetting up the building of grace in the foule, and then by furni-fhing the roomes with new habits, and qualities of grace, and then by giving power unto the foule to ufe thofe habits to good, and then by giving a bleffing unto all the meanes of grace.

The ufe of this ftands thus; IF the Spirit be the onely meanes to ftrengthen the inward man, then it will follow that whofoevcr hath not the holy Ghoft hath not this ftrength , and whatfoever ftrength a man may feemetohave unto himfelfe, if it proceed not from the Spirit, it is no true ftrength, but a falfe and counterfeit ftrength: for a man may thus argue, from the caufe unto the effed: the true caufe of ftrength muft needs bring forth ftrong eflfofts, and on the contrary that which is not the caufe of ftrength, cannot bring forth theeffe&s of ftrength: fo I may reafon, that no naturall ftrength can bring forth the

ftrengthI

The Saints Spirituallftrength.

m

ftrengthof the inward man, becaufe it wants the j ground of all ftrengch which is the Spirit: and I therefore you may have a AaCh or a feeming power i of ftrength, fuch as the Virgins had, OUatth. 2 y. - Matth.:*. that feenied to be ftrong in the inward man, but it j was but a fained ftrength.becaufe they had not; the j Spirit: it is the Spirit that muft give you aflurance of falvation and happineffe. And I have chofen ; this point efpecially in iegardof theprefent occasion, the receiving of the Sacrament, before -which you are efpecially to examine your felves whether you have this or no, which if you have not, then you have neither ftrength in the inward man, nor any right or intereft unto Chrift: For I may well follow the Apoftles rule, that they that are Chrifts have the Spirit, 1 Cor. 216. The Spirit fearcheth the dupe things of God, which hee hath re-. veakdwto us by his Spirit: Ephef. 1 .1 $. You were fealed with the Spirit of promife, Rom. 8. 11. That they jhould bee raifed by the Spirit that divelletb in j them: and againe, as many as are led by the Spirit of\ God, they are thefonnes of Gad; thus you iee that j it ftands you upon to examine your felves whether you have the Spirit: but above all places, there are two pi ices , which prove thenecefiity of having the Spirit, the one is this place which is my text, Thatyoumay bejlrengthnedby the Spirit in the inwardman^ and the other is the place which | Saint John hath in ilohn^.i^. By this wee know that we are translated from death unto life^ becaufe we love the brethren : it is a figne to judge of your S 3 fpirituall

1 C©r.i,io.

Eph.i.ij.

Kom.8*u«i4«

1 Iob.j .14.

i. Signe.

Maccb.3.11.

i AS32.3,

The Saints SprituaUftrengtb.

fpirituall ftrcngth by your love^ if we be united in the bond of love, it is a figne that wee have the Spirit, and having the Spirit, itisthecaufethat we are tranflated, that is,changedjfo that you muft be changelings {romfinneto grace, before you can be faved. Examine therefore, what cfFe&uall fpirituall ftrength you have, what fpirituall love there is amongft you, and fo accordingly you may judge of your eftates, whether you have any right or intereft unto Chrift: and that I may helpe you in this thing, I will lay dowpe (bmefignes by which you (hall know whether you have the Spirit.

The firft figne whereby you fliall know, whether you have the fan&ifying Spirit or no, is this, if you have the fan&ifying Spirit you will be full of fire, that is, it will fill you with fpirituall heat, and zeale, now if you finde this in you, then it is the fandifying Spirit, and therefore Iohn faith of Chrift, CMatth. 3.1 j . that hee will baptize them with the Spirit and with fire, that is, he will bap^ tizeyou with that Spirit whofe nature is as fire, that will fill you full of fpirituall heateand zeale, and therefore it is (aid, Aci.2.3. that they had tongues as of fire, and againe, it is faid that the A-poftles were ftirred up with boldncfie to fpeake, that is, when they faw God di(honoured,this Spirit kindled a holy zeale in them, it fet their hearts on fire, ic Ccz their tongues on fire j fo when the fpirit enters into the heart of a Chriftian, it will fill it full of heate, and zeale,the heart,the tongue,

the

The Saints Spirituallfirength.

the hands, the fcttc^ and all the reft of the parts will be full of the heate of the fpirit. And it is un-" poflible that any man (hould have true zeale, except hee have the fpirit: therefore it is laid that they fpake with new tongues, as the fpirit gave them utterance, they fpake with a great deale of zeale, of another nature and qualitie then they did before: Well then, examine what heat and zeale you have in your aftions; fo much heate, fo much fpirit: Heefba/l baptize you with the Spirit and with fire. If you have the fap&ifying Spirit you (hall know it by the zeale that is in you, in the performance of holy duties , therefore, I fay, this is an excellent figne, whereby a man may know, whether he have the fpirit or no.Now,that a man may know this the better, I will make it cleere by this example $ Take a bottle that is full of water, and another that is full of AquA-vit*,\oo\iC\Mpox\ them outwardly and they are all one in colour, but if you tafte, the one is hote and lively , but the other is cold and rawe, fo if you looke unto the outward formall a&ions of wicked men, they have the fame colour that the aftions of the holy men have, but it you tafte them, examine their lives, and fearch into their hearts, you (hall finde a great difference; the one of tfaem it may be, may feeme to have life and heate in them, but they want the Spirit: for they have neither a loathing of finne, nor power to refift finne ; they may put a falfe colour upon their adions but it will not hold, they may reftraine fome luftsfor fome ends, but fuch

cannot

The Saints Spiritual! firength.

I €©.-.7.30,51;

cannot matter and fubdue them , and it may heat a ! part of his heart, but it cannot heat all his heart j | but where the fan&ify ing Spirit comes, it heats ull j the foule, kindles a holy fire in all the faculties, to burne up finnc which is there • And this was the difference betweene lohn Baptijls Baptifme,and the Baptifme of Chrift. lohn would baptize them with watery but Chrift in the fpirit and with fire; therefore examine what heat there is in youa-gainft evilljand what zeale there is in you to good, are you cold in prayer, in conference,in the Communion of Saints, it is a fignc that you have not the fpirit: it may be you heare, and reade, and pray, and conferre, but fee with what heat you doe them. Is it with you in thefe things, as the A-poftle would have you to be in earthly, 1 Cor. 7. 30.31. Toforrow,asifyeeforroivednot; toufethe world as if you ufed it not: doe you performe holy duties with that coldneffeas if you cared not whether you did them, or did them nor,doe you heare as if you heard not, and doe you receive the Sacrament as if you received it not,and doeyou pray as if you prayed not, and doe you love as if you loved it not: thenfurely, you have not the Spirit: And on the contrary, if you finde fpirituall hear and zeale in you, a nimbleneffe and quickneffe to good, itisafigne that you have the Spirit, for it is the propertie of the Spirit to heate theibulej therefore the Prophet faith, That the zeale of thine Houfe hath even eaten mee up: Intimating, I have fuch a meafurc of zeale wrought in mce by thy

The Saints Spirituall ftrengtb.

Spirit, that I cannot fee thee in the leaft meafure diflionourcdjbut I mult burne with zeale. Therefore examine, what £eale you have for God and godlincflqare you hot for the things of the world, and cold for grace and holinefle ; whatfoever you thinke of your felves, yet you have not the fan&i-fying Spirit. There is not a holy manor woman, that belongs unto Chrift, but they have this holy fire in them, and yet I would not have you to rgiftake mee, as if every Chriftian did attaineunto the like heate and zeale as others doe: For you muft know that fome have more, fome have lefle, according unto the meafure of the fan&ifying Spirit that they have,but this you muft know,that you muft be full of heate,full ki fome meafure an-fwerable unto the meafure of the fan&ifying Spirit; but if you finde no heate at all in you,then you have notagraineof the Spirit: not to be hot is to bee luke-warme, and luke-warmenefle, is that which God hates 5 it is a temper mixt, which is both loathfome to nature and odious to God. Revel. 3. 15. the Laodiceans wexe mithev fotte nor cold but luke-warme, that is, they had neither heate to good, nor fo cold as to for fake the truth. Sinne and holinefle flood in ^/'/^ratogcther^andthey had as good a minde unto the one, as unto the 0-ther j now becaufe it was thus with them, therefore faith God; / willJpue them out> and then in the next verfe, hee exhorts them to be zealous and amend • except you labour to bee hot in the Spirit you cannot be faved.Ttfa* 2.i4*the Apoftiefaith,

T * that

137

Revei^jj.

12 8 I Th* Saints Spiritual I ftrength .

■• ■ ■■— ■• ■"" —■ ' ■*

That Chrift dyed, that hee might fur chafe unto him-felfe a people z>ealom of good rvorkes : this zeale muft not bee a conftrained zeale , but a willing zeale, and if there were no other motive to move men to bee zealous but this, becaufe Chrift came to redeeme them ,. for this end that they might be zealoiis for his glory, if there bee any fparkeof the fire of the Spirit in him, it will burne at Chrifts difhonour: and if Chrift came unto this end to make men zealous, then furely Chrift will not loofe his end, but they that Chrift will fave, (hall be zealous: therefore I befeech you labour to be ftrong in the inward man, and labour to get the Spirit that you may be zealous: but alas, men have drunke too much of this Cup of giddinefte, they thinke they need not be fo zealous as they are: but I fay, if you be not, it is a figne that you have not the Spirit: efpecially it ftands men now upon, if they have any holy zeale in them to (how it: I fay, it is time you fliould (how it when you fee fuch halting betweene two opinions, fhow your zeale by hating, and abhorring popery, and by labouring to draw men from it: efpecially,now when we fee men fo defirous to goe into Egypt a-gaine,. which is to be lamented in thefe dayes, for which the Lord hath ftretcht out his hand againft us : but where is our zeale i what fpirituall heate is there in us, where are thefe men that at fuch a time would have beene hot and zealous i nay, where are the generation of thefe men? furely, they are all gone, for there is no heate and zeale

left:

-

The Saints Spirituall firengtb.

left: it is true we abound in knowledge ; we have the fame knowledge that they had, but we want their zeale and fpirit, and we have the fame gifts but we want their Spirit: but let us now at length fliew our felves to be in the fpirit, to have the Spirit in vs, by our zeale againft evill.

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

Firft, to this I anfwcr, that holy men may have pits, wherein they may be falne. They may have drofleafwell as Gold, and hence they may bee drawne by a ftrong paffionandluft, notjuftly to weigh finnes aright, whence arifeth remifiTenefle, and negle&,both in doing good,and refifting evill : but this in a regenerate man, I call but a paffion becaufeit continues not: for prayer, and the preaching of the pure Word, will recover this againe, that is, will recover hisftrength and make him j zealous againft finnes, but if you fee a man (what-' fqever profeffion hee makes of Chrift) that can winkeatfinne, and not bee moved at it 9 and the Word nor prayer doth not kindle this holy Fire in him, then certainely that man is a dead man 5 there is no fparke of holinefle in him: therefore I may fay unto every holy man, as they were ufed to fay to Haniball, that hee had fire in him, but hee wanted blowing: fo I fay unto you if you have the Spirit, you have heate ia you, but if this

T 2 heate

l 19

Qijeft.

^sinfw.

The Saints Spirituall ftrengtk,

AnftVy

heate doth not appeareat all times, oratfome-times, it is becaufeit wants blowing; for when they have a juft occafion to exercife the ftrength of the inward man for Gods glory , they will fhow that they have zeale in them, and be hot and lively to good, and not dead in finne: for this is the difference betweene a man that is dead, and a man that is in a fvvone, take a man that is in a fwone,if Lsfqua-viu and rubbing of his joynts will not recover him'it is a figne that he is dead, fo if the Word will not worke heate in you, it is a figne that you are morethen in a fwone,you are already dead in the inward man: it is faid of the A-damant it will not be heated with fire, fo I may fay if the Word will not heate you when you are rubbed with it, is a figne you are like the Adamant dead unto grace.

Secondly tothislanfwer, that howfoever fome men that are fan&ified arc not fo zealous as arc fome hypocrites, which is true; yet I fay it is no good argument to fay, that becaufe counterfeit druggs, and wares have the fame fentand fmell, that the good wares have, that thererefore they are as good, or that the* good wares have not the like; but it were better to fay that they have not the fame, and that the difference is in this, that the affedions have a falfe dye and glofle put upon them: and fo there is a falfe and counterfeit zeale, and there is a true zeale. As there may be yellow peeces counterfeit, afwell as yellow peeces true mettall, fo there may be counterfeit fire, as well

as

'■ 1 mjf iMvt*

The Saints Spirituallfirength.

141

as true fire 5 this then I fay, men may bee fancti-fied, and yet be milde, and not of fo hot and fiery a difpofirion. They may not fo burne in the Spirit as others doe, but yet it is not good to conclude that it matters not therefore whether you be zealous orno: for howfoever it is true in him, yet it may be falfe in thee, and know alfo that this meekenefie is joyned with much holy Zeale, thoughitbenot outwardly exprefTed, forascer-tainely, as where true fire'is, there is heate, fo where there is the Spirit, there is zeale, therefore examine whether you have heate in you, if you have not, you have not the Spirit.

The fecond figne whereby you (hall know,whe-ther you have the fandrifying Spirit or no, is this : If you fade that you are not onely able to doe more\then you could naturally \ but you have alfo holinejfe joyned with it.

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

Firft, I fay, it will make you to doe more then you could doe by nature, it puts another manner of ftrengthinyou, by which you are able to doc thefe things, which before you were not able to doe; as for example, it willworkein you a patience above a naturall patience 5 this wee fee in Chrifthimfelfe when he was crucified he opened T 3 ^^^^ not

Signe.

Holinejfe*

Matth.if.3*'

Afts 5.41.

Ads 4.14.

I &K.18.12,

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The Saints Spirhuall ftrength.

1 * i 'iii

not his mouth, he was like a lambe $ he had more then natural! patience: this is true in Paul,Peter,ind the reft of the Saints. Agaitie, it works in us love above a naturall love, therefore it is (aid, that Chrift was full of love, hee had companion on the multitude. Againe, it works in a man a joy more then naturall joy 5 this wee fee in Paul and Silas, when they were in prifon they fang for Ioy, and the Difciples in the Ac7s,rejoyced that they were thought worthy to fuffer for Chrift. Againe, it workes in a man boldnefle, above naturall boldnefle; and therefore it is faid, ^Afis 4.14. that they preached the Word with great holdnejfe, that is, with abold-neffe above a naturallboldneffe: and fo Luther, he was indued with this Spirit of boldneffe, becaufe elfe he would never be fobold in the defence of! the truth, if he had not had another Spirit in him. Againe, it workes in a man wifedome, above a naturall wifedome, iJam.iS.i2. it is laid of David, that the Spirit of the Lord was with him : and therefore Saul was afraid of him 5 and fo Abimelech feared Abraham, becaufe he faw in him a great mea-fure of wifdome anddifcretion. Againe, it works in a man ftrength above naturall ftrength 5 becaufe with the ftrength of nature, they have another added to it. Againe, it will make you fee above a naturall fight 5 therefore it is faid, they (hall not need to teach one another, but they fhall bee all taught of God: they fhall fee into the excellencies that are in God. Now examine your felves, whether you have the Spirit or no,I fay,by this if you

have

■•—J""

The Saints Spiritual I flrengtb,

>m • ' •**- - ■ ■ * ... » ■ ■ ' ■ ■ ■ ■ -»

have this power to worke above nature.For if you haue the Spirit, you fhall finde your felves able to keepe downe your lufts , have power and abilitie to fan&ifie the Sabbath, power to pray, power to heare, power to conferre, power "to meditate, power to love, power to obey , all above nature; a power toforfake life, and libertie,riches,and honour, pleafure,and all things if they come in competition with Chrift, which no man will doe except hee have the Spirit.

Secondly, as it giues ftrcngth and other excellent qualities above nature, .fo it addes unto it ho-lineffe; it puts a tinfture, and a good dye upon all your anions, it warmeth the gift of the minde,and puts the heart in a frame of grace: many men have a kinds of ftrength, but they want holinefTe and fancftification with it 5 now a man is faid to bee a holy man, when the foule is feparated and di-vorc'ft from things that are contrary to its falva-tion and happineile, and joyned and united unto Chrift wholly and totally 5 then and not till then, is a man a true holy man: it is with a holy man in this cafe, as it is with a fpoufe, (hee is feparated from others, and united unto her husband: therefore they that have the Spirit, have holinefTe with it: theveflelsinthe time of the Law they were holy veflels $ becaufe they were appointed for Gods worfhip: in like manner, when the Spirit comes into the heart,it fan&ifiesit, and makes him a holy man, by making him in all his aymes and ends, to pitch upon Gods glory, and this can no

man

43

2.

lohn 17 17.

3. Signc.

When by whac meanes the Spirit comes into the heart. Gal. 3i *.

The Saints Spirititallflrengtb.

1 >- ■ —■———————— „,

mandoctillChriftbcc his. As in the Canticles, the Church faith, I am my beloveds, and my beloved Is mine: that is, becaufe lice is my husband, and I am his fpoufe; .therefore I will labour to be like him in holineflc, and our Saviour prayeth for this holineflc for his Difciples, lohn 17. 17. SancJifie them through thy truth, thy Word is truth : the Word is the meancs to workc holinefle in them: when the Word comes, then comes holinefle, but when profit or pleafure comes to take place, then the Spirit of holineflc is as it were pluckt from them, but when they have the Spirit then they fee the vanity of thefe earthly things, and therefore it is that men are deceived with falfe and counterfeit wares, becaufe they want the Spirit of difcerning, but when the Spirit of God comes into the heart of a Chriftian , then it ihowes him the vanity of thefe things, and this he doth by enlighrning the mind : and therefore it is that they are kept from playing the adultercfles with thefe things, becaufe they have the Spirit of difcerning: Now examine what ftrength a-bove nature, what conjunction of holineflc have you with it, what Spirit of difcerning have you: are not thefe things in you i then you have not the Spirit.

The third figne, whereby you fliall know whether you have the Spirit or no, is this, examine when, and by whatmeanesit came into the heart, this is thefignc that the Apoftle makes in Gal. j. 2. Did you feith hee, receive the Spirit by the

tvorkes

u.

The Saints Sfirituallflrength.

workcs of the Law or elfe by faith Preached, that is, if you have the Spirit, then tell me how came you by it, when, and by what meanescamehee firft into the heart.

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

To this I anfwer, that this you muft know, that the^oncly meanes to receive the Spirit into the heart, the right conveyance of the Spirit into the heart, is by the Word purely preached, when it comes in the evidence of the Spirit purely ,with-out the mixture of any thing of mans with it: and further you (hall know, whether you have received the Spirit by the preaching of the Word, by thefe two things 5 by the antecedent, and by the confequent.

Firft, you (hall know it by that which went before : if the Spirit hath beene wrought by the Word, then there will bee adeepehumiliation wrought in the foule for finne, and then Chrift and the Spirit comes into the heart, and begins tocheere up the deje<5ied foule, and ftrengthens the inward man, and then thereupon there will be a thorow change wrought in the whole man, and it muft needs be fo; becaufe the nature of the Spirit is, firft to pull downe what mans corruption hath built 5 and then to lay downe the foundation of the fpirituall building, humilitie^and then after to reare the building of grace in the foule 5 as for example, if you would know whether the plants

V receive

45

Sggft-1.

Anfw.

z.

t4^

r.

2.

2»

The Saints Spiritual! flrength.

receive vertue from the Olive or no: then you muft know,thit firft they mud be cut off,and then they muft be ingrafted in, and then fee, whether they have the fatneffe of the Olive, and then, whether they beare the Olive leaves $ fo a man that hath not received the Spirit by the word, hec fhall fee it by the ripenefie of finnes, the corrupt brandies, the bitter fruite that comes and is brought forth by him 5 but on the contrary, if the Word by the Spirit hath cut you down and humbled you throughly in the fight of finnc, and then ingrafted you into Chrift, by working in you a faving juftifying faiths and if it hath then made you fat and well liking in grace, that you have brought forth better fruit then you could before,I then certainly the Spirit came into the heart the right way,and workes in the right manner: but as I faid, it will firft humble you by the Word, as in Iehni6. 8. the Spirit fhall reproove the world of finne, of rigkeottfneffe, and of judgement. Firft, he will rcproove them of finne,to humble them. Secondly, of righteoufnefle, becaufe they have not beleeved the all-fufficiency of Chrift.Thirdly, of judgement, that they might change their opinions, that they might doe thefe things, and bring forth fuch fruit as is agreeable unto Gods Will.

Secondly, confider the confequence, that is. looke to the thing that followes the Spirit where it comes : for where the Spirit comes, it workes a thorow change in the foule; I call it not a bare change, but a thorow changes for as there may

be

The Saints Spirituall firength.

be a glittering fliew of fomething that! is like gold,and yet no gold: fo there may be aceffation from finne, and a change from finne, but not truly or thorowly, and fo not at all; for what will it availe Herod, to forfake fome finne, and like Iohn well in fome things, if he will not forfake all, and likclotw in the reproofe of all: in like manner, what if you change your opinions of fome finnes, what if you efteeme fome finnes to be finnes indeed -j if you have not the like opinion of all, whatfoever you thinke of your felves, as yet you never had the Spirit: therefore if you would know whether you have the fan&ifying Spirit or no in you, then examine, whether there be a thorow change wrought in you, that is, whether you doe not onely efteeme every finne to be finne, but alfo what fpirituall life you find in you, I fay, you (hall know whether the holy Spirit be in you by this, if you find your owne fpirit dead in you, and Chrifts Spirit quicke and lively in you j and this you (hall know alfo by your affe&ions; if you have other af-i fe&ionsboth to God and Chrift, toholinefie& to the Saints than you had before, it is certaine you have the Spirit,for this is that which followes the Spirit, for when the fandtifying Spirit comes into the heart of a Chriftian, it works another kinde of love in a man,then a man naturally hath^and again, it makes a man to live another kinde of life then he did before, thus it was with Paul, in Galatb. 2.20. Tbm Ilive> yet not I but Chrift in mee y that is, there is a proportion and likenefle,betweene the life of a

V 2 Chriftian

H7

Mark.*. 20.

Gal. 2.20,

Rom.S.io.

The Saints Spirituall ftrength.

Chriftian and Chrift, that is, when the Spirit enters into the heart, then it begins to put off the old man, and to put on the new man; it will put off irs owne fpirit and ftrength to good, and put on Chrifts wholly: yet miftake mee not, I fay not, that the fubftance of the foule is changed, for the foule in fubftance is the fame as it was before: but | here is the difference, when the Spirit comes, it • puts new qualities and habits into it, alters and! changes the difpofition of it, gives it that fenfe which before it felt not, and that fight which be-fore it law not. Hence it is throughly changed, in regard of the qualitie and difpofition, to what it was, and yet in fubftance remaines the fame: as for example, put Iron into the fire, the Iron is the fame it was in fubftance before it came into the fire: but now it hath another qualitie,it was cold, and ftiffe, and hard, and unplyable: but now it is hotte, and foft, andplyable, and this change is throughout in every part of it, and yet it is Iron ftill. So it is with the Spirit when it comes into the heart of a Chriftian, he mingleth and infufeth fpiritualllife into all the parts of the foule, and therefore it is faid; if Ckrift be in you , the body is deadds touching ftnne: but the Sprit is dive. The body isdead,that is, as touching raigning finne: he is like a tree that wants both fap and roote, or as a man that is dead that wants a foule $ hee is now dead,whatfoever he was before: but theftirttis a. live to God. Therefore examine, if this thorow great change be in you, fee then what death there

The Saints Spirituallftrength.

is in you to finnc, and what life unto holineile, I call it a thorow and great change: becaufe a little one will never bring you in fuch a frame as to be fit for heaven. And againc, the Apoftle calles it a great change in Rom. 12.2.6c you metamorphofed, that is,throughly changed,new moulded : againe, in 2 Coring. 18. Ton are, faith the Apottk^hanged from glory, to glory : and therefore confider, that every change will not ferve the turne, but it muft bee a great change, as the changing of Chrifts Spirit for your ownefpirit, which if you have, then you thall come out of every affli&ion, and e-very difficultie like gold out of the furnace, like cloath out of the die, of Lions you fhall bee Lambes > of Serpents you fhall be Doves: therefore fee whether this change be in you or no, if this change be in you, then when your old guefts, that is, your old lufts fhall come and finde that his old companion is caft out of doores, and that the foule is fvvept and cleanfed, hee will not ftay, but feeke abiding elfe-where: but on the contrary, if your opinions of finne be the fame, if you have the fame lufts reigning in you, if you ufe the fame evill company, and have the fame haunts that ever you had, you have not the Spirit, and fo long as you remaine thus, doe you thinke that Chrift will come and fup, and dine with you, and yet you will not ere<5t a building for Him in your hearts: therefore if you would have Chrift arid the Spirit, then labour to get holtnc fTe. The fourth figne,whereby you may know whe- Vj ther

149

Rorc.i2.ja

2Cor.3.i8,

lyo

The Saints Spiritual! ftrengtb.

ther you have the fpirit or no, is this: if it be but a common fpirit you fliall find that it will doe by you as the Angels doe by afTumed bodies , they take them up for a time, and doe many things with them tolerve their owne turnes, but they doe not put life in them: fuch is the common fpirit, but the fan&irying fpirit puts life into the foule. Wherefore examine your felves whether the fpirit makes you living men, or no, for when the fandifying Spirit (hall joyne with the foule of a man, it will make him to doe futeable things, and bring forth futeable anions: for as the body is dead without the foule, fo the foule hath of it felfe no fpirituall life to good without the fpirit : wherefore as Paul fpeakes of unchaft widdowes, that they aredeadwhile they live: i Tim. 5 .verf.6. fo I may fay of every man that hath not the fpirit, they are dead men, dead to God, to good, to grace,-to holinefle: I fay, there is no life without the Spirit, men are not living men ; becaufe theywalke, and talke, and the like: but they are living men that live in the fpirit, and by the

7

fpirit: and on the contrary,there is no true life,nei ther are men to bee eftcemed living men that want the fpirit.

Now for the examination of our felvcs by this rule, confider: Firft, wee have but an a/Turned body of grace and holinefle, when in the pradice of life we affume unto our (elves, onely the outward forme of godlineffe, but regard not the power:, cleaving in our aflfedions to chat which is

cuill:

The Saints SpiritualI firength.

cvill: and leaving the things that are truely good. I doe not fay, when you hate good, but when you preferrc evill before it in your choife, and fet it at the higher end of the Tabic, and ferve it firft, and attend upon it mod, when that crofleth ho-linefie, but you will not againe croffe it for the Loveof Chrift; when it is thus with you, what-foeveryou thinke of your felves, you have not the fan&ifyiog Spirit, but a common fpirit without life.

Secondly, you have but an affumed body of grace, if you have it not in a feeling manner: the fandtifying fpirit workes a fpirituall fence, and tafte in the foule, that is, if you have the fandtify-ing fpirit, then holy things will have a good tafte, they will bee fweet unto you, it will purge out that which is contrary to the growth of the inward man: on the contrary, the common fpirit will never make you to tafte grace, as it is grace, or becaufe it is grace, that is, grace will not bee a dainty thing, it will bee without a good favour. Therefore examine what tafte of good you have, whether you can relliili grace, or no $ if not, you have not the fan&ifying fpirit, but an alfumed habit of grace, that is, a common fpirit without the life of grace.

Thirdly, as affumed bodies are unconftant, that is, walke onely for a time, but they walke not al-wayes; even fo if you have but a common fpirit, you will not be conftantin good, but off and on the rule. A man that is living in Chrift, you (hall

ftill

'5*

Rom.^.8.

The Saints SpirituaUflrength.

ftill find him living and moving, and doing the a&ions of the new man, a man that hath but a common fpirit, may do fomethings that are good, hee may keepc and prefTe downe fome finne a-while, but not alvvayes 5 neither then, becaufe it is finne, but becaufe it crofleth his profit or pleafure or fome other thing. Againe, he may have fome tafte and rellifh of fpirituall things, but hee is not purged and cleanfed by them 5 Firft,he may walke as a living man vvalkes, that is, performe holy duties, but they are not conftant in holy duties, neither doe they performe them in obedience, but our of felfe love, that is, they are ftill ebbing, and feldome flowing, they omit ofter then they performe. Therefore let me exhort you that area-live, and have beene dead, be you carefull to prize your life, and you that have beene alive, but now are dead, that is, you that have falne from your holineffe, and zeale, and have loft your firft love, and ftrength, labour now to recover it againe. And you that are alive, and yet are falling, let me exhort you to ftrengthen the things that are ready to dye: if there bee any here fuch, let them now humble themfelves, andfeekethe fpirit withear-neftneffe, that ye may be renewed, that ye may be ftrengthned, andquickned to good, and received to favour againe, but if you will not, but continue in this condition ftill, you have but a name that you are alive, but indeed you are dead. Rom. 6. 8. it is faid, that they that dye in Chrifi (hall live in him, if you once live the life of grace, and have received

The Saints Sprituall flrengtb.

ved the fan&ifying fpirit, yon (hall never dye but live for ever in Chrift: this was the promife that Chrift made unto his Difciples, and in thennanto every Chriftian that he would fend the fpirit, and hee/hould abide with them forever. Therefore examine, if the fpirit doe not remaine in you, and makcyouconftantingood, it is notthe fanftify-ing fpirit.

The fiftfigne, whereby you fhall know whether you have the fan&ifying fpirit, or no, is this, examine whether it be the fpirit of adoption : if it makeyoutocallGod, Father, then itisthefan-difying fpirit, GaL^.6. We have received the fpirit of \^Ado$tion, whereby we cry Abba Father ? this is the property of the holy man 5 no wicked man can call God Father, becaufe they have not amity with God, they neither love God, neither doth God love them. The Apoftle faith, I doe this to prove or know the naturalneffe of your love, they that have the fpirit, they have as it were anaturall inclination wrought in them, to love God againe, and delight in God, and in the Communion of Saints; and therefore our Saviour faith', John 4.34. // is my meate and drinke, to doe the will of my Fa. ther: he that hath God for his father, will ferve him willingly without conftraint, as willingly as a man will cate meate. A man will eatc and drinke without wages, he needs not have wages to doe that, Co he that hath the fpirit, he will delight in doing Gods will ; hee would ferve God, though he fhould give him nothing, and this that

X God

53

5. Stgne.

Gil*.y6.

i Cor ,8.8,

lohn4.34.

6. Signc*

Ga!.M7<

The Saints Spirituall flrength

God is our Father,it will raifc fame like affediions in us to love God: Againe, fo likewife in prayer, to have God to be our father, it raifeth fomc like afife&ions in us, whrreby wee doe not oncly be-leeve that the things we pray for, wee (hall have: but we have boldnefle, alfo to come unto him, as unto a Father, which no man can doe till he have this Spirit of adoption; Therefore examine, with what confidence and boldnefle you pray, with what reverence you hearc with what affediions you love 5 examine whether you have the Spirit, that doth make you to call God Father.

The fixth figne, whereby you fhall know whether you have the Spirit, or no, is this 5 you (hall know it by the manner of working ; if it change you, and lye combating in you, asGaLf.ij. The fief}) lujleth againft thejpirit, mdthetyirit agunftthe fiejh: if you have the fpirit you will have a conti-nuall fighting, and driving in the foule, and this will not onely be againft one, or fome more particular Ms, but it will be agaiaft all that it knowes to bee finne: I fay not, that there is onely a (taring or a fupprefling, but a lufting, or a ftriving and fupprefling by way of lufting; becaufe a na-turall man that hath not the fandiifying Spirit, maykeepedownealuft for fome by-refpe<5is, but it is not by lufting, it is not becaufe his heart hates it, or fupprefles it by another power then a nam-rail power; for they retaine the love of finne ftill: but the oppofition arid refifting of finne in the godly, is by way of lufting; becaufe they hate the

finne

The Saints Spirituall jirength.

% ^—»» » < »■ i' ■ ■ »» ■■ ■»

finneand they fight againft it with courage.There-fore examine, what luftingthereisinyou, what hating of finne, and then fee with what courage and power you goe about the fubduing of it. It is faid, thziIohnBaptift came in the Spirit of Eliah, that is, he came with that Spirit , that is full of power: you will fight but faintly againftfinne, except you have the Spirit. Affs 4. theyjpake with great boldmjfe, that is, they had greater power to fpeake then before, therefore the Lord exhorts all men, in J£/i. 31.3. truft not in them, they are men and not Gods: as if the very name of men were weakenefle, they are men they have no power, it is God that hath power, and therefore truft not in them, but in every thing labour to fee the power of God in it, and feeke for all fpirituall power to good from God, and examine your felves, what power you have when you pray, what power have you to goe through it to the end,when you heare, what power have you to edification^whenyou fee evill, what power have you to avoid it, when you are offered the profits and pleafuresof the world, what power have-you to forfake them if they may proove hurtfull unto the inward man; if you have ftrong lufts in you, what power have you to fup-preffe and luft again ft them; therefore you (hall know by this, whether you have the fan&ifying Spirit or no, by the manner of working of it.

Thefeventh figne, whereby you (hall know, whether you have the fan&ifying Spirit or no, h this, you (hall know it by your carriage in your

X 2 words

l 55

A&s 4.14.

Ifa.^3.

&

RGm.^.8.

Rora.P.14.

Gal.f2i.

The Saints Spiritual! flrengtb

words and actions, and by your Chriftian-likc walking and holy converfa:ion,andthisistheiiime that the Apoftle fpeakes of, when he would afiure them of their rcfurredion unto life, in Rom. 6. 8. If you dye with Chrtfi , you fhall alfo rife with Chrijl agatne, if your a&ions be theadhons of the Spirit, proceeding from the inward n»an, and have fome refemblance with Chrift, (hewing that you arc dead with him, then you fhall rife againe to life with him,and then in Rom. 8. 14. heecomes unto the workes of the Spirit, fo many, faith he, as are lead by the Sprit of God, they are the formes of God, that is, they are lead unto all holy actions ; and then he comes, in Gal. 5. 22. unto the firft fruits of the Spirit: the fruit of the Spirit,is love, joy,peace, &c. well then, examine, whether you have the Spirit by the actions of the Spirit,and by the working of the Spirit, and by the teaching of the Spirit: forit is the Spirit, that is the Docftor of the foule, that teacheth it all fpirituall and faving knowledge, and therefore the Lord faith, you fhall not need to be taught of one another, for you (hall be all taught of God. that is, mens teaching will never be effeduall to worke grace and holi-nefle in you except God teach you by his Spirit. Now you muft know that there is a tw T ofold teaching : Firft, there is a teaching of beads by man, that they may bee ferviceable unto men^, which may ferve to put men in mind of this fpirituall teaching; for as God hath put fuch a nature into fomc beafts, that they cannot choofe but o-

bcy,

The Saints Spiritual ftrength*

* • -■ ■ i ■>» ■ ■ i " . •< i ■ I. I. »■ ■ — ■

bey being taught; there is a kind of ncceflity laid upon them by God in the very inftinft of nature : fo when the Spirit comes into the heart of a Chriftian, it openeth another light in the mind, which makes them to doe Gods will as hee tea-cheth them. And therefore the Apoftle faith. That I need not to teach you to love, for yon are taught of God to love one another: that is, there is a kinde of rreceflity laide upon you: therefore you muft needs love: I grant that fometimes a theefe may be in the high way, but it is for a booty s and a holy man may be out of the way, he may have flipt afide the way ; but here is the difference, the one fets himfelf of purpofe to do evill, but theother is forced unto evill unwillingly, and you fliall know the difference betweene thefe two in thefe things, if a holy man have gone befides the way, affoone asthepaflion or temptation is once paft, hee will returneagaine unto the right way, hee will not goe forward nor ftand ftill, but hee will returne: but the other though in fome fence he knowes it, and is told that he is off the rule, yet he cares not he will goe on forward: therefore examine, what fruits of the fpirit doe you bring forth, and what way doe you delight in, are you in the way of ho-linefle i Doe you delight to pray, to heare, to receive, doe you love God and Chrift, and the Communion of Saints i then it is a figne that you have the fpirit, but on the contrary if you follow drunkennefle, and uncleanenefle 5 and prophaning of the Sabbath and idlcneffe, and goe on here- ,__ X 3 in,

l 57

I Thcf^.?*

A mainc difference betweene a holy man,and a wicked man;

20,1:.

The Saints^pirituall ftrengtb.

■»■ « » i. . . , .,,

in, as in your way you had never the fpkit. A-gaine, confidcr what are your walkes, that is, doe you follow your old evill haunts, now as faft as c-ver you did, it is a figne that you have not the fpi-rit. Againe,thinkenotitwill excufeyou to (ay, whatfoever your a&ions bee, yet you have good hearts, you muft know that your hearts are much worfe then your aftion, as I faid before ; for if you had the fpirit, it would not be idle in you, but as it makes the heart holy,fo like wife it fends forth holy fpeeches, and actions unto the life. The working power of the Spirit is excellently fet forth betwixt Eliah and Elizem. In that ftory it is faid jhat Eliah cafi his mantle about Eltzeu*,then prefently Elizeus cryes out, letniegoefirft,and take leave of my father, and then I will goe with thee. Eliah might have well reafoned thus with him, what have I done unto thee or what have I fpoken unto thee, that you fhould thus reply unto me, as if I tyed thee to the contrary ; faid I any fuch a word unto thee,that thou muft not goe: but there was a kinde of neceffitie laid upon Elizeus by the Spirit to goe with him, and therefore hee brake out into thefe words, that is, the Spirit nowentred into his heart, that he was not now his owne man, hee muft goe whither the Spirit will have him, and doe what the Spirit bids him, and fo we fee in k^4£Is 4.20. when the Iewes came to Peter^ and commanded that he fhould not Preach Chrift unto them, he anfwereth, that hee cannot chufe but he muft preach Chrift: and in the begin-. 5«ig

The Saints Spirituallftrength.

t ■ — i

ning of the Chapter you (hall fee the rcafon of it, They had received the holy Ghoji and they (pake ho Idly : therefore you fee that the Spirit is not idle, but he is marvelous working and operative, therefore examine what power you have, what anions you have, and what fruit you bring forth.

But you may fay, that fometimes the fpirit feemes to bee dead in the heart: therefore it is not alwayes workings.

To this I anfwer that the property of the fpirit is alwayes to worke, and it doth alwayes worke, but he may fometimes with draw his aftions of growing, as when a temptation comes; and you are taken in it: there the fpirit feemes to abfent himfelfe by with drawing his power but notwith-ftanding he workes ftill, for at the inftant, there islufting, and labouring in you againft it, and afterwards hee gives you power to returne againe. Againe, it is not alwayes thus with you, but fometimes: thus much for this ufe.

The next ufe ftands thus, if the holy Ghoft ftrengthens us in the inward man, then lee me exhort you above all things tofeeke the Sprit, becaufe it will doe fo: what would a man defire either for the outward or inward man^ if he have the fpirit, he (hall obtaine it, wbuld a man be inabled to pray, would a man bee inabled to beare lofTes and erodes: would a man matter particular lufts, is a man in bondage, and would bee fet at'liberty from finne, is a man fpiritually dead, and numbe,is a man fpiritually affrighted with finne > would a

man

l 59

ofyeff,

Anfw*

Vfei,

i. Benefit.

The Saints Spirituallftrengtb.

man be raifcd to comforr. Would a man belecve, would amanvvalke as a Chriftian man ought to walke, would a man be inabled unto every good workCjwould a raanlovej in a word,would a ma:, doe any thing that is holy and good * let him ger the fpirir, and he (hall doc thefe and much more. Thus much for the generall, what the fpirit can doe for a Chriftian. Now I come unto the particulars, what the fpirit will doe unto them where he comes: and this I will reduce unto thefe foure particular things.

The firft benefit is this that a Chriftian gets by injoying the fpirit, that it puts the heart in a good frame of grace: I fay, the fpirit, and the fpirit only doth this: and I fpeake of them that have the fpirit; it fets the heart in a frame of holindle, and new obedience, which nature cannot, becaufe it keepes it in fufpence. The flefh fufFereth it not to doe what it would, as to breake the ftubbornnefle of your nature; the flefh will make you very indubious and painefull in evill, but the fpirit will reftraine your liberty in evill: it will not fufrcr you to doe what you would, though the luft and the temptation be violent to carry you away after k, but the fpirit will not fufFer you to bee carried after that manner, fo long as the fpirit lives in the heart^butif once thefpirit depart out of the hcarr, then he becomes as weakeas water: thus it was with Ruben, Gen. 44. Ruben is become as weake as water: and he became thus after he had defiled his fathers bed. When luft and oportunity met together

The Saints Sprituallftrengtk*

ther they tooke away his ftrcngth j and ic weakens us, becaufe ic drawes the affe&ions away from God, but when the fpirit comes, then it cafts us into another frame 5 as appeares, if wee doe but compare thefe two places together, lames 4.5. with o4V7.2o.22. Saint lames faith, thatthefpirit lufteth after envy : it labours to carry us head long unto the committing of finne, and to the doing of that which is evill $ but then comes the fan&i-fying fpiric, and it ftayes us and makes us to luft after good, that is, it binds up our hearts, fand fuf-fers us not to doe that which otherwayes wee would doe: therefore examine whether you are bound with another fpirit thatayou doe not the e-vill that you would: then it is certaine that you have the holy fpirit j Therefore Paul in the place before named f aid, that he was bound in the fpirit for lerufalem : as if he fhould fay, the Spirit of God bound up my Spirit to goe, that I cannot o-therwifechoofe, therefore what doe you meane to breake my heart, doe you meane to hinder mee, I tell you there is a kind of neceffity laid upon me by the fpirit, and I muft goe whatfoever doth befall me: for it is the office of the fpirit to bind up our fpirits, and therefore in Reuel. 1 .1 o. It is faid, that Iohn was in the fpirit: that is, hewascompaf-fed about with the fpirit: he was in the fpirit as a man is in Armour, it keepes I fay our hearts in a fpirituall difpofition, that it fhall not doe the evill that it would. The fecond benefit that a Chriftian hath by the

Y fpirit,

irfl

lames 4. f. A&s io,x».

Revel.1.10.

h

Ifaiah 6.9,

IoR. I,{«

The Saints SpirituaU ftrength.

fpirit, is this, it enables a Chriftian both to fee and beleeve the things that otherwife hee would not beleeve. I gather it from that place of the Prophet, ifaL 6. 9. where it is faid, feeing they fboutdfee^ and not perceive, and hearing they Jhould heare, and not underfiand: they favv but they wanted another fighr, which is the fight of the fpirit, and there. fore they cannot fee: a man may have great fi^ht inhumane things by learning, and Philofophy, and the knowledge of Arts and Sciences, by thefe he may fee both into naturall and fpirituall things in fome meafure: but I fay hee cannot fee as hee fliould, except hee have added unto this another fighr, which is thefight that the fpirit brings $ and therefore it is called the opening of the eyes, and the boring of the eares, and it is the fame that S c . Iohn fpeakes of, in lohn . 5. That tht light fhos/e in darkeneffe, and the dArkeneJfe comprehended it not: before a man have this fight of the fpirit, what-foever he fees,yet it is with a great deale of darke-neffe, but when the fpirit comes, it drives away this darkeneffe, by giving us another eye to fee thorow it. t ^And the darkeneffe comprehended it not y fo that till a man have the fpirit, he doth neither truely fee, nor beleeve. You cannot beleeve till you have the fpirit, but when you have got the fpirit, then you will beleeve in Chrift. Wee preach Chrift unto all and exhort you to beleeve, bur what is the reafon that fome beleeve, and o-thers beleeve not, butbecaufe they doe not fee 5 they want the fpirit to (hew them finne, to humble

The Saints Spirituallftrength.

ble them, and Chrift to comfort them : and therefore Peter cak them purblind. As men that are purblind cannot fee things a farre off, except they beeneere, fo men without the fpiritarebut purblind 5 men that cannot fee Chrift, and Grace, and Salvation a farre off, as necre: but if they had the Spirit, then they would fee them neerehand, that is, you would fee a marvellous beauty in Chriff, and holinefle: it is that which the Apoftle fpeakes {of, in i Cor. 2.9; The eye hath notfeene, drc that is, he faw them before, but he faw them not in that manner hee (ees them now, they are repreftnted unto him in another fafliion. Againe, he kes them in another hue, hee fees another beauty in them, thus you fee the landifying fpirit openeth the eye of the underftanding, to fee more. A blind man might fee if hee had but the faculty of feeing, fo a fpirituall blind man will fee when hee hath the fpirit.

Thethirdbenefir,,thataChriftian hath by the Spirit, is this, it breeds heavenly and fpirituall ef-fe<5is in the foule, as joy, and comfort,and the like: and therefore in lohn 14.he is called the Comforter. Firft, I fay, the Spirit will beget joy-in the foule, and therefore faith Chrift, hee will (fpcakingof the Spirit) lead you unto all peace, and joy in be-leeving: now I make a difference betweene joy and comfort thus; joy is unto thefoule, as a wall is unto a Citie, the wall doth compaffe the Cirie, and foisa defence for it, that is, it keeps pettiedan-fo doth joy .> k walks and fences the * foule,

gers out

Y

\6$

i.Com.?*

3. Benefit.

Cant. i. 7.

X* 1 Cor .7. ix. 6.

The Saints Spirituall firengtb,

foule,andkeepesout many enemies, that other-wife would deftroy it. (2.) effeft is comfort, and this I call a Bulwarke: becaufe a Bulwarke is of greater ftrength to beate backe, and keepe out any that fhall befiege it, and makes the Citizens more fecurc; fo comfort is the Bulwarke of the foule, a-gainft the greateft temptations and tryalls, it makes the foule fecure,reftingupon Chrift. (3.)ef, fed, that the Spirit begets, is boldneffe, that is, there is no true boldneffe without the Spirit: Let Adam witnefleit, aske him what boldneffe he had when hec hid himfelfe from God, and what was the reafon of it; but becaufe he wanted the Spirit, and on the contrary, when the Difciples had received the Spirit, they fpakc with boldneffe. (4.) effeft, that the Spirit begets, is, holy and heavenly defires in the foule, therefore the Church in the Canticles, when fheehad got the Spirit, fhee had bred in her loving defires after Chrift, as in Canticles 1. 7. fhee is marvellous inquifkivc where tofindeChrift; for what is the reafon that there is in men fuch a want of holy defires: but becaufe they have not this Spirit. (5.) effedi, that the Spirit begets is holy indignation, thaus holy anger, it is an effed of the Spirir, and therefore the Apoftle faith, in 2. Cor. 7. 11. what indignation or wrath, this he fpeakes in the commendation of the Corinthians > men will not be angry with finne as evill, till they get the Spirir. (6.) effeft of the Spirit, is holy affe&ions \ it will make you to have heavenly affedions to God, to grace, to the Saints.; therefore

The Saints Spirituallflrength.

*6 5

therefore the 1 ord faith, E&ech.$6. 26. Iwi/lgive j Ezekj*.**.

yott anew heart: carnall men, they may doe fome-

thing to make their children reverence them, or to [

love them, in regard of fome domination, they N j

may proffer an ebjed:; but they cannot beget ho- j

ly affediions, this is the onely worke of the Spirit

thus to change the heart. (7.) effe&of the Spirit, -

is this, it will purge the foule, it will caft out all \ *

rubbifli out of the foule; therefore the Lord faith, j

that he will purge the fonnes of Levi: as filver, Mal.3.3.

that is, that they may befit for the Priefthood, he

will purgeout of them by the Spirit, that which

otherwife would mikcthem unfir. And David of-

tenin Pfal. $i.verf. i. 7. prayes that the Lord

would purge him, waft him, andcleanfc him

from his finne, and then after hee prayes, fortke' wkv

reftoringofthe Spirit , making theabfence of the Verk

Spirit, thecaufe of his uncleannefle (8.) effaftof g

the Spirit,isthis,itkindles holy aftMions to good '

in us. I faid before, that the holy Spirit workes

holy affaftions in us, but now I adde that hee ki:i-

aicc;* thofeaffe&ions in us togood,and this is chat

which gives us great advantage againft finnej fay,

wee have no fmall advantage of thedivell, but I

great advantage, when the heart is full of heaven- j

]y affe<5iions, and that for thefe Reafons.

The firft Reafon is, becaufe the more holy affe- r . Reafon. <5Hons the better man, God accounts more of him: a man is efteemed of God as hee hath, or hath not holy affe&ions ; a man is that which he is in his affections: a man is not a good man, bc-* Y 3 caufe

\66

2. Reafon.

3. Reafon t

4. Benefit,

The Saints Sfirituattftrengtb.

caufe he knowcs much, but he is a holy man, be-caufc he hath holy affc&ions, that is, he is full of love to God, to Chrift, and to the Saints.

ThefecondReafon is, becaufc holy affe&ions, they are a meanes,or a fecond caufe of good, they are the caufe of good a&ions, as for example: for a man to fuffer for Chrift, and yet not to doe it with holy affe&ions, out of love unro Chrift, it is nothing worth; therefore when the afte&ions are right, they aredrawne upward by the Spirit, both to doe, and to fuffer.

The third Reafon is, becaufe holy affedions, they widen the foule, they make thefoule large, for when holy affedions are dead in you, thefoule will begin to flirinke in •, even as cloath that is not throughly made, when water falles upon, it will runne in, but if you ftretitch, it will come to the fame length againe; fo when the Spirit comes and workes holy affe<ftions, they widen the foule and make it large and firme: therefore that you may have large hearts in praier,in medu5tion 3 labour to get the Spirit, that you may have holy afltciions kindled in you*

The fourth benefit, that a Chriftian hath by the Spirit is this, it will make the heart good, be-ciufe it is the proper worke of the holy Ghoft, to fan&ifie the heart, to cleanfe and change, and fo make it good 5 it is the worke of the Spirit to worke repentance inus, a thorow change in us: I call repentance a thorow change, becaufe men for themoft part miftake repentance, taking that for

rcpen-

repentance which is no repentance, men thinkc that if they be turned this way and that way,fronr this fione and that finne, though it be not from e-very finneandevill way, that they have true repentance, but they are deceived, for repentance is a thorough change of the whole man, confiding both of Toule and body, whereby the parts and faculties of both are turned a quite contrary .\vay$ the heart is turned out of the way of finnc, into the way of holincfle: now that a partial! turning is not repentance, I will make cleare by this companion: take any naturall thing,that is ofan earth-lyfubftance, whofe nature is togoe downeward, yet you may force it upwards by meanes that you mayufe^as for example, water you know is of an earthly fubftance, and the nature of it is to de-fcend, yet you fee by the force and ftrength of the Sunne, it is-drawne upward, firft, into vapors,' and then congealed into ice and fnow, and raine, and then it will not reft till it defcend againe: but there is another afcent of the fire, and that is upward and not forced, but naturally doth afcend up: even fo a carnall man may doe the fame things that a fpirituall man doth, hee may keepe downe fome luft, and he may forfake fome evill, he may forfake his drunkennefie and uncleannefle, and his old evill haunts, yea he may doe fome good, but yet he doth not forfake the evill, neither doth he doe the good, by the power of the fandifying Spirit,but by a naturall ftrengtfyif he doth a good a&ion, it is by conftraint, he is forced by fome-

_ thing

167

Doctrine.

i.

The Saints Spiritual! flrength,

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

Wee now come unto a third point, the Apo-ftle faith, That Hervonld give you to bet ftrength-nedb) the Sprit tn the inward man, noting thus much, that God muft give them the Spirit before they could have him: the point of Do&rine is this.

That the Spirit is a free gift. I fay, that the fan-tflifying Spirit is a free gift. I gather it thus, the Apoftle here prayes that God would give them the Spirit, not that they had deferved him, and fo fhould have him by merit, as the Papifls teach, but he muft give it them freely Without defert of their owne. I need not to ftand long in the prooving of k^ that the Spirit is a free gift, onely I will briefely fhow you how the Spirit is a free gift,and this (hall be in thefc five particular things.

Firft, the Spirit is a free gift,and it muft be free, becaufe it is a gift, and what more free as we ufe to fay then a gift: Now it is a free gift, becaufe it is not merited by us at Gods hands, it is not extorted and drawne from God by force, nor merited by defert, becaufe all the good that is in us is wrought by God, it is God that puts the firft ftampeof holineffe upon us.

Secondly, the Spirit is a free gift, becaufe the

Spirit

Tb* Saints Spirituallftrength.

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

Thirdly, the Spirit muft be afree gift, by his carriage to them hee will fave j hee might have chofen the elder and not the younger, hee might have chofen Efau and not lacob ; or if he would have chofen the younger, then hee might have brought him firft out of the wombe, but he will nor, becaufe he is moft free in his choice, he will fave Iacob and caft off Efau ; and fo he might have chofen honourable and noble men, to have both preachttheGofpcll, and to be all favedby the Gofpell; he might have chofen them only, for fal-vation, but he will not, but the poorethey fhall receive the Gofpell, he will make choice of them for falvation; he might have chofen Simon Magus, afwell as Simon Peter , but hee will not, therefore you fee he is free.

Fourthly, the Spirit is free, which appeares by the paucitie of them he chofes,he is at libertie, he might have faved more, but this (hows his free-dome, he is not tyed to one more then unto another, the winde bloweth where it lifteth, Iobn$. 8. hee calks when and whom he will: Let them come in that my houfemaybee full: nonefliall come, no more^o leffe then I have chofen. Fifthly, the Spirits is a free gift, which appeares

Z by

169

Ffe.

The Saints Spirituall ftrength

by the profecution of his decree, both of Election and Reprobation $ nothing more free then the Spirit is; he might, as I faid, havcchofen£/i« and not Iacob 5 for there cannot a reafon be given, wherefore he fhould chufe the one, and not the 0-ther, he willchoofe the wife and not the husband, hee will choofe the husband and not the wife, hec will choofe the childcand not the father, and hee will choofe the father and not the childe: againe, he will choofe this man and that woman, and not another man, or another woman $ and what is the reafon of it, furely there can be no reafon given of it, but becaufe the Spirit is free to choofe and I choofe not: thus briefely I have fhewed you that the Spirit is a free gift.

Is the fpirit a free gift, and doth it worke freely, then let them confider this and tremble, that are notfandified by the Spirit 5 and in whom the fpirit hath not yet wrought his good worke, Icaft they may feeme to be deprived* Againe, if the ! wind bloweth where it lifteth, then it ftands you upon, to doe as Millars are wont to doe, to watch the opportunity, and grind: if the Spirit doth blow upon you , if at any time the Spirit doth kindle any fparke of grace in you, take heed of negle&ing the opportunity : doe not fay in this cafe unto the fpirit, as Fefiu* faid unto Paul: that you will heare him another time$ butbeefure, if the fpirit commands doeyourunne, or if hecals befuretoanfwerhim, Icaft he call you no more. I have often told you, that there is a time when he

will

The Saints Sprituall flrength.

will call you no more: therefore thinke with your felves what a time of darkeneffe, and forrow it will bee to you then, when with the five foolifh Virgins, you (hall be (hut out of heaven and hap-pinefle: I fay, there is a time when he will fweare that you (hall not enter into his reft $ and doe not onely labour and watch for the opportunity, to take the Spirit when it is offered, but labour to get the opportunity. Vfc the meanes whereby you may get him, and for your helpe herein I will lay downe fome meanes whereby you may get the /pirir.

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

Z 2 ■ you

171

I you know them not: and therefore let us compare ! , rhem together, and you (hall fee that they are the fame,andall one,and that in thefe three particulers. Firft, Simon Magus thought that the Spirit might have beene had at any time,for he neglefted the meanes, and defpifed that, prefupofing, that at I any time with a fmall reward hee might get it of! the Apoftles- what fhall I give thee,&c. Even ! fo when you put off the fpirit, is not your finne, the fame thinking that you may have him when you will, that you can have him at your pleafure tomortifieaftrongluft, a finne that you would be rid of: and for a finne that is plcafing unto your nature, you can when you will fubdue it, you can when you will forbeare it, and is not this one part of Simon Magus his finne.

Secondly, Simon Magtu thought it was in the power of men to give the Spirit; What fhall I give thee, Peter ^ for the fpirit: and is not your finne the fame , doe not many men thinke, that it is in the power of men, to give the fpirit when all the time i of their life they will neglect the calling of the Spirit, but in fome great affliction, when they lye upon their death beds, then they will fend for the Minifter,butnot till then, as if it were in his power to give the Spirit * O Sir, what fhall I doe to be faved, can you tell mee of any hope of falvati-on, and the like.

Thirdly, Simon CMagus , hee defired the fpirit

to a wrong end, namely, for his owne advantage,

I That ufon whomsoever I jhtlllay my hands y they may

receive

The Saints Spiritual} ftrength.

receive the holy Ghoft ; and doe not men do the like they defire to have the fpirit, and they could wifli with all their hearts,thac they had hiu^but yet not for a right end, for Gods glory, but for fome car-nail end of their owne, that they may be reputed thus and thus,but not to any other end. For know that a man may defire grace, hut if the ayme of his defire be for his owne end, the defire is finne, the fame that Simon Magus was: therefore I befeech you deferre not,put not offthe opportunity$and remember what the Lord faith, Hebr. 3.15. today ifyee mil heare his voice harden not your hearts : this is the day • now you have the opportunitie, tbe candle is in your hands, and you may light your foulebyit, the Word isneere you ; Well, light your candles by it, you may now light them whileft the fire is here, but if you will not now, how will you when the candle is out, when you (hall be either taken from the meanes, or elfc the mcanes from you,therfore labour to know thefpi-rit,and judge aright of him, if you wouldget him. The fecond means to get the fpirit is to beleeve, and thebeft meanes to get faith is to be confeiona-bleand conftant in hearing the Word preached ; the preaching of the Word, is a meanes to get the fpirit, and therefore the Apoftlefaith, re. ceivedyou the Spirit by the workes of the Law,or elfe by faith preached? Gal. 3. You may know whether you have the fpirit or no by this,examine whether you have gotten faith by the preaching of the Word,our Saviour faith, that the tree u knowm by

Z 3 his

73

Hcb.j.iji

2 .Meanes,

GaLj.z,

Matth.n.33,

*74

I* W^ts*

The Saints Spiritual! ftrength.

bis fruit: the branch cannot beare fruit, except it receive verrue and ftrength from therootejfo if we get not faith in Chrift, and be joy ned with him, wee fliall never get the fpirit: therefore if you would get the fpirit, you muft get faith: for faith is the knitting and drawing grace, it will draw the fpirit into thefoule, and it will knit him faft unto the foule, that he can never depart away from it : faith will recover the Spirit if ic fecme to want his power of working in the foule, it will returnc him if he feeme to depart away,it will enlarge the heart if the fpirit be fcanted in it, it will widen the narrow bottle of your hearts; and you know what Chrift faid unto the woman in the GofpelJ, So be it unto thee according unto thy faith ; therefore if you would get the fpirit, you mart get faith in your hearts, if you would get a large meafureof the fpirit, then get a large meafureof faith : for what is the reafon that men thrive not in the fpirit, butbecaufe they thrive not in faith.

The third meanes to get the fpirit, is an earneft defire, joyned with prayer: to defire and pray earnestly for the fpirit, is a meanes to get the fpirit : an inftance of this wee have in Eli(ha 9 fervant to EHah 5 he earneftly defires and prayes that the Spi-ritof Eliab his matter might bee doubled upon hint: not that hee meant that hce might haveaf-much more againe, but that hee might have a greater meafure of the Spirit, then other of the Prophets $ and hee did obtaine his defire, for hee was indued with a greater meafure of the Spirit,

' then

The Saints Spiritual I flrengtb.

then other of the Prophets were: even fo if you would but defire and pray earneftly for the Spirit, you might get him. Salmon defired wifedome, and prayed for it, and he had it, and that in a larger meafure, then thofe that went before him ; fo if you would pray for the fpirit, you have his pro-mite, Luke 11.13. That he will give the Holy Ghofi unto them that aske him : and this hee doth fpeake by way of oppofition, if you that are evill can give good things unto your children, then much more will God give you his Spirit \ that is, if a man will bee importunate for grace, and the fpi-rit,as a child will be unto his father for bread, then he cannot deny you.

But you will fay, if hee were my father, and I his child, then it is true he would give me his fpirit, but alas he is not, for any thing I know, neither my father, nor I his child.

To this I anfwer, fuppofe thou be not his child, inthyowneapprehenfion, yet looke backe unto the 8. verfc. and fee what Importunity doth, though hee would not open the doore, and give him that which he would have, yet in regard of the importunity of him that asketh, he will open and give him what he would have: thus doe you though you may have a deniall fometimes, no anfwer at all, or an angry anfwer, yet take no deniall, and your importunity will at laft prevaile with him: and to incourage you againft former runnings out from God, the Apoftle faith, that he giveth and npbraideth no man, lames 1. 5. As no

man

V5

1 Kin.$.9,To, 11,1*.

Luk.lM3«

0b\e8.

Anfw<

lama 1,f.

A&s.i.4«

Afts l, 4.

q.Meaws.

The Saints Spiritual I ftrengtb,

man meriteth at God* hand, Co no man (hall be upbraided with any failing to (hame himjhe gives unto all men that comes unto him , without exceptions of perfon, without any gift freely, and reproaches no man, that is, he will not lay before him 3 efther that which might hinder him from comming unto him , or him from receiving of him, he might doe both, but he will doe neither, and you know the promife; the Difciples, they muft goe unto Ierufalem, and he will after acer-taine time fend the fpirir, but they muft waite for him, and this they did by conftant prayer, and they had thepromife made good unto them, for the holy Ghoft came upon every one # of them, in Acts 2 .4.. fo if you be conftant in prayer, what though for the prcfent you get him not; yet,at laft you fliall have him 5 thus much for this meanes, if you would have the Spirit, you muft pray and defire him earneftly.

The fourth meanes to get the Spirit, is to obey him; and this you doe, when you make him good entertainment, when you feed him with heavenly thoughts,and doe what he would have you to doe, but if you flight him 3 fet light by him,and will not obey and be ruled by him,you will never get him, and this you doe when you refift, greive, and quench the fpirit 5 you refift thefpirit, when you refift that light which the fpirit hath wrought in you, when you fight againft it, againft its reafonancjarguments, this is a great finne; you grieve the fpirit, when you mingle two contraries

together,

T

P A V L S

CONVERSION.

O R,

THE RIGHT WAY

TO BE 5AVED.

As it is exccllentiy well fct out in divers Do&rines raifed from Acts 9. tf.

» ** 1 , ' a 1 1 ' ' ' » 1 -» i n. ■ i

By the late faithful and worthy Minifter of lefts Cbrifc

IOHN TRESTON,

D r . in Divinity, Cbaplaine in Ordinary to his Majeftic, Matter of Emimuei Colledge in C*mir*dge y znA iometimes Preacher of LigtilnetJme,

/

•

'

The Contents of Pavls

Convcrfion,

Othing andcyci afirmer fo much a* \ thefearefullpower of God. pag. i o 8 i jhrce things caufe an ajl$ni(hme#t :

Suddenne(fe 7

Greatneffe >*/Vw'/.p.?8l

Inevitablenejfej

DOCTRINE I.

He that mil receive Chrif or the G*fft8, vtufl frjlb^ humbled. P°

Hnmi'MwrU *"»> tis cd y din Scripture.

it Packing of the heart. ID1 «-

2 . Poverty in Spirit. P'* *

2. A melting heart. U) * u '

L < .itremttingatiheWord, P^H

/W^ ^ecaufe without it

men heepebacke from Chr&.

7m hinder ances that hepc men from Cbnjt: I. Vnbeleefe.

__ii

z.Neg-

The Content*.

2. N-tgleQ ofChrif, .which is twofold * y

1, TotaUfefufingdU offers of grace. p.188

2. Partial having 4 mixture of the to ve oft he world^and Cbrifl. p. 189

Mencomparedtothe three grounds intbeGojpel. p. 190 Whether Humiliationbeeabfolutely mceffary or no?

p. ipi

Atmfoldfonm5^ Amiv ^

Godly andmrldly forrm differ in the ^objetfs. Caufes. \Effefls.

^Ingredients. They arf dijlinguifhedby the ^.Continuance,

{.Event. The degrees of godly forrm.

The leafi meajnre of Humiliation is that which makes 4 mapbcleeveinGhrijl* p. 200

p.193 p. IS>4

p. *P5

ibid.

p. 19*

P-i$>7 p> 198

ibid.

p. 199

USE I.

To ex.imine our fives whether wee have received CbrisJ or no , for it rnvfl be by a deepe Humiliation., p. 2 o 1 Without Humiliation no receiuingthe Go fpell $ fhewdin fiveparticulars .

1. Amxn w 'II not find any netdofChriH. p. 2 o 2

2. Hew: 11 not holdout toentertaine Christ, p.203

3. He will not for fake all things for chnjl. p.204

4. He mil net wholly depend on him. p.205

5. He w/l not undergo any thing for Cbriflsfake. 1 o 6

Metncs

The Contents

Meanes to attam humiliation of Spirit % &*> L Are&fdludgemenu P^7

From are® fdludgtmeM proceeds (mm fir jmm,

inrefpeB, „ a

i . Sinne isevilhfttsmmNature, p.ao8

t ] ^ t is thegreatcfieviUM^^ deprives m

' i. of the if eft outward good^which is God. ibid.

2. o(the chiefefi good within w; For,

i. It defomes thebeauty andjirengthof the in*

ward man.

2. It weakens grace withinm, p. 209 1

*. it produces evifeffetls, ibid* J

a. It needs the greMcjl medicine to Mi it, even 1

ibid. 1

Chrifi himfelfe, I. Humility of heart.

Them) to get our hearts humbled^ts,

1. To labour for (omefenfe of koline(fe.

2. Tooonfiderthe^mfbmentoffmne.

I III. Application.

IV. Bringing things to a proprnqutty,

V. Tfc removallofallexcufcs %

Excufes,ordeceits,are, 1 Wedoe as well as the heft. • .2 We have as good meanings ^s the befi 3"* is our Nature to be thm and thus* 4 O.^r condttionprivilegeth m. Thebetterthecoudtuon,the more reafon toferve God,

1 *taf»/i agreater account istobertndred. p.224

2 *w*/* fter *"»fcfc* * <** T; . P""j 2 Becaufe a neater Judgement will bee mfitted. > 1 d p. 226

jf* VLTfc

p.2IO p, 211

ibid. p.213

p.2ld

p,8i8

P-2IP p.22I p.222 p.323

The Contents.

VI. 7 he obtaining of the Spirit. ibid.

VI I. A joynngtheWerd with the Spirit, p. 228

J he Word will effectually humble w 5

1 If we getfaving knowledge of the Word, ibid.

2 Jfrve receive it as the Word of God. p. 2 2 9

3 Jfv: bring it home to the Confcience. p. 251 Three Rnles that the Word by Application way he effettu-

allto humble u*.

1 Not to defer or put off the worke of the Spirit, p. 27%

2 Not to make too much hafle out of humiliation, p. 2 23

3 To Proportion humiliation to thejinnes. p. 2 2 5

USE. II. To exhort us to get ourfelves throughly humbled. ^.23 6

Motives here unto,are, 1. AM we doe y t ill we be humbled,is but loft labour, p. 23 7 Reafons hereofare, hecAufe

1 A broken heart is the Altar on which we muff offer .ib.

2 An humble fode is aft habitation for Gods Spirit. 238

3 Without humiliationno keeping chfeunto chrift. ib. J* Whatfoeverprofefswn we make y ti is worth nothing

Without humiliation.

Reafons hereof are, becaufe without humiliation

1 A mas withers,will not holdout in bis pr ofefa on. 239

2 He w 11 not grow ft r on? in Chrijl. ibid.

3 Go)d duties w:l be chetfd\as the feed among ft tiftrncs

p. 240 3. There can be no found cofort without humiliation,. 241 Two Qufflions anfwered:

1 WvatkwJofforrow meant here. p. 242

2 Whether tt be ofabfolute necetsity tofalvation. 243 Signes to know whether we be truly bumbled or no, are,

The Contents.

I. ToUvemuch. p. 247 Motives to love Chnf^grnet andholineffe, are y

1 To consider the goodneffe and excellency of the thing \ ymareperfoadedto. ibid.

2 To conjider the gosd you fee in Chrif ^ is yours, if you be his. p, 248

II. lo tremble at the Word Preached, p 249

III. To be affeffcdwith theWordwhen it comes in the c-dence of the Sprit. p, 2 3 1

in th: Word two things:

1 Meat. ibid.

2 Medicine. p. 253

IV. To be little inones mne eyes. p. 2 54

V. To yedd a general I obedience unto Chrifi. p. 255 Humiliation jits thefoxUfor oh.dence, bee aitfe

1 It makes a man fee God in his holinejfe and power 256

2 It makes him defire the favour of God. ibid.

3 It makes him chttfe God to be his majler. p. 2 5 7

4 It tames the fubbornnefe of our Nature. ibid.

5 Itmnkeshtmwillingto fiffzr anything for ChriTt.

^ p.258

VLTo prize Chriji above the things of the world.p.259

DOCT. II.

I Sinne m it felfe is full of grief and bittemeffe, and men

flulifnde itfo y fooner or later, [prov'dtvbeb.tter. \ Men (hall findit fofor thefc reafons ; becauft

1 Otherw fe God(houldloft h:sglory.

2 Every finne is the breach of a yifl Law.

3 It is Gods lufiice teptwfhfinners.

§§

p.260 p. 261

p. 262

p.2dj

p.264 Cod

IheConccnts.

Godfujpenas the execution of fadgement, i BccAufe the time off ant foment is not yet come. p. 2 6y

2 For the Churches tmreafe. $.266

3 For the good of [owe that are yet to becalN. ibid. }

4 for try all of the heart, p.267 j

5 Becanfe their afflictions arc greater than other mem y though they feomo not fo : andthattn tkefcrefpeftt:

1 Becanfe God deny es them grace. p.26&

2 Theprofperity of the wicked is a punishment, ibid.

3 They wither and dry in their flnnes. ibid.

4 3^9 &w w^jf afflictions we know not of.^. 169

USE. I.

7* teach us not to delude our [elves in the matter of afflictions, p. 269 Motives 10for fakefinne^are^ T. Sinne will make you afhamed. $» 2 7 l 2. if youfnne, God will beat you. p. 272 Godcorrecieth his children when they flnne y for two reafons.

1 Becanfe fwnc isfsnne with Gotf y in whomfoevtr it is.

ibid.

2 Because Godschildren aretheTemptes of the holy Ghofl^ wherein God delights to dwell. p. 2 73

Six objections concerning Gods punifhingfinne y anjwe-red. P«274

3. Sinne will take away yo'*r excellency. p. j.jj

4. 7 heleaflfin violated>Jhepeace of confeience. p.278

5. Sin will bring upon you alt w s er of mtferies. ibid.

6. Sin canyeeldm true c».?j on or content. p.28o

The Contents,

7. Sinisrejllejfe. p.281

8. Sin hath no familiarity with God y p,282 pi if you Uvetnfmne^ God will [hew no mercy. ibid. 19. Sin breakes the Covenant betwixt God & you. p. 2 8 3 u. SinisaTbeefe. p.284 ) 12. Sin is the greatejl enemy God hath. p.285

13 Sin will mike yo:t come weeping home. p. 28^.

14 No content fo long asyoulivetnfime. p.287

15 «?/*ip;// make you confejfeyoitrfelves to befooles. ib.

16 Sin will take you aw ay from God, and God from you.

p.288 Motivesto hatefmnein regard of God:

1. G*</ rtf#^ take notice of all you doe. p. 2 8 9

2. When Godfirikesfor fmne J)k wrath exceeding bitter.

ibid.

3. The longer Godflayesfromflrikingfinnesjhe greater andterribler hisfrroke when it comes. p. 2p o

DOCTR. III.

Chrifr is exceeding merciful I and ready to fhew mercy to thofe that are truly humbled. p. 2 91

REAS. I. Becaufe mercy pleafttb him. p. 3 P.J

REAS. II. Mercy is natural I unto God. ibid.

REAS. III. God is rich in mercy. ibid.

REAS. IV. God is our Faoher. ibid.

USE. I. To draw us clofe to God } becaufe he is merciful I. ibid.

"'object.

1 heContems.

OBJECT. \tyji»»a (b many^ fo great^ I feare Christ mil not re*

Answ.

Gods mt rcj is infinite ^andfo are not thy Jinn es. $\~z ? 4

USE.II.

To exhort men not to uegkH thofe meanes wfxrcby grace is got. p. 294

Helpes^nottoput off Repentance, but to get grace, are

1 To take tht'time andopportunity when Grace is of-red. ibid,

2 Repentance is not in thine owne power, p. 2 9 \

PAFLS CONVERSION.

Acts p. 6*

^Artdhe trembling anddjlonijhed, faid, Lord, What wiltthoubavemeto doe? And the Lord } [aidunto him> arife, and got into the Cttj^ and it jh all bit old thee what thou mttft doe.

N this verfe wee have the firft acl of Pauls converfion from being a perfecutor to bee an A-poftle. In the words, there are two parts. The firft is the manner of it: he trembled y and was a-ftemjbed : Secondly, the ply-ableneffe of his will, and hee' faid, Lord what wilt thou have mt to doe: but before wee come to any obfervations, we will open the words unto you.

[Trembling^ Trembling is an effect of feare, which feare is feated in the affective part of the foule :for when the underftanding apprehends any

A a 2 thing

Pauls Cenyerjion.

obfer nation.

Gen. 3, ioi

thing, whether good or evill, then the affeftions come and apply it, either unto joy or forrow.

Now the affections may bee confidered either in regard of good or evill: in regard of good, and that either prefent which breedeth joy ^ or future, and to come,whence flowes defire: for defire is of fome good, not prefent, but to come. Secondly, I fay^ the affedions may bee confidered in regard of evill, and that likewife either as prefent, which breeds forrow, or to come whence flowes abomination, or an aflfe&ion, by which wee flye and ftunne this evill. Againe, if a man apprehends the good which is to come, as pofliblc, though hard to be obtained, this breedeth hope. And fo if the evill be apprehended as future, and hard to be (hunned, it worketh fearc. And this was Pauls feare, he apprehended affli&ion, ascomming, and hard to be avoided 5 the Iudge as terrible, and that there was no way to efcape, and therefore hee trembled. He was in a great perplexity and feare, after that the Lord had (hownc unto him a glimpfe of his dreadfull power. Whence wee may fee, That nothing will fo much dejeti afinner, 04 when hee fees the fearefull power of God. When there is a crevis opened unto him, whereby hee who is afinner fees into the holinefle and the purity of God, and the vileneflfe of his owne nature, hence hcefeares 5 and therefore it was that Adam feared, when he heard but the voyce of God in the Garden: and the Israelites could not indurc the prefence of God, becaufe that it was terrible [ unto

Pauls CouVerfion.

unto them. For they conceived as the Scripture fpcaket h. That no man could fee God and live: that is, fee him according to the excellent greatnefle of his power, and majefty, but it would utterly over-whclme them, fo that there (hould no longer life remaine in them ; whence was their feare,

[And afion/Jhed.] This is another effeft of feare, or a further degree of it: hee apprehends fuch a fight of the power of God, and of his ownee-ftate, that is, this light did fo fliine into his foule, that hee was at anon-plus, not knowing what to doe, or how to efcape. Now there are three things that make an aftonifhment: Firfl, if the danger bee fudden> for elle it will not aftonifh, for that which is knowne before, will not caufe aftonifhment. Secondly, if it bee great, for a fmallevill wil not aftonifh a man,but when a man apprehends a great evill prefent, then he is aftonifhed at it. Thirdly, if it be inevitable: when a man is corn-palled about with it, that he cannot get out 5 there is no doore to efcape, but he muft needs abide it, hence proceeds an aftonifhment: thus it was with Paul. It was fudden, a light fhoone 5 it was great fo~heperfecutedChrift, for which he was ftruc-ken downe; and it was inevitable, he faw no way to efcape : it is hard for thee to kicke againft the prickes, that is, itisinvainefortheeiWtofetthy felfe againft me and prevaile, there will bee no re-fifting without great danger: thus when hee faw noway, bynofhifttoefcape, thenhewasaftoni-ihed.I might note many do&rines from the words,

A a 3 but

181

Three things caufe Afionifh-menr.

2.

ASs

9-4«

Verfcj.

Pauls Converfion.

Doffrine.

Aft* 1.37.

Ezech.36.arf*

Ifai.^M.

but leaft I fliould be prevented in the maine, I will therefore omit them, and come unto the proper point mterrded by the holy Ghoft, which U this.

That whofoever will receive Chrifi, and bt ingrafted into him, and receive the Gojpellas he ought to doe hemufi befirfi humbled: I fay, it is neceffary for the right receiving of Chrift, that a Chriftian bee humbled. It is a neceffary condition, becaufe no man will receive Chrift till then: till hee bee caft do vvne,Ch rift will not bee prized, grace willnot be efteemed; and then hee will fee a ncceflity of Chrift and holincflfe. Now chat humiliation is of fuch ncceflity, wee will prove by Scripture, even by thofe phrafes, by which this humiliation is fet forth.

Firft, it is called a pricking of the heart, <^Acis 2. 37. And when they heard it, they were pricked in their heartsy they had then broken hearts, they were thorowly humbled , and when it was thus with them,thcn they can inquire after Chrift, what fhallweedoetobefaved^ and on the contrary, that which kecpes men from Chrift, is the want of found humiliation, in Ez-ek. 36. 26. I will takeaway thejlony heart out of you, and I will give you a heart offlejh (that is) till I have made you fenfi-bleof finne you will not prize nice, that is, you will not doe it till you be humbled. Againe, consider that Chrift came to this end , to revive the humble ftnner, Efa. 6i. 1. thefpirit of the Lord is come upon mee, to preach glad tidings to themeeke, to binde up the broken hearted, hee that is not broken

hearted

Pauls CoYft>erfion<

hearted and wounded with finne, will not feeke to the Phyfician to be healed, Chrift is no precious' balmeunto him. He feeles himfelfenot a prifoner to finne, and therefore cares not for the libertie that is in grace, becaufe he is not broken hearted, but if he were thorowly humbled, it would be farre otherwife with him.

Secondly, it is called pooreinjpirit, mCMatth. 5,3. thofe who are broken hearted and mourne for finne, will feeke to be inriched by Chrift, and therefore Chrift promifes to comfort thefe, in Efa.61. 2. to comfortthofe that mourne: thofethat are are thus fpiritually poore, and mourne for the want of grace, fliall have]comfort, becaufelam come to this end • the contrary to this youfhall fee, in Revel. 3.17. the Laodiceans, they thought chemfelves to be rich wanting nothing, and therefore they fought not after Chrift, but thoitart poore,aod blind, and naked: the way to make thee to come unto mee, is to humble thee in the fight of thy fpirituall povertie.

Thirdly, it is called a melting heart,that is,fuch a heart, as will take any impreffion of grace, this we fee in the z.Chron. 34.27. Becaufethy heart melted within thee,and thou humbledft thy felfe before me, that is, becaufe thou waft thorowly humbled, and thy heart (enfible of finne, and of the Iudgements that I would bring upon thy people, therefore I have heard thy prayer: if thou hadft not beene humbled, thou couldeft not have fought to have made thy peace with mee: fa in Ier. 31,19. after

that

.83

2.

Ifai.tfj.a.

Rcvcl.5.17.

1ChrOH.34.17.

Iercm.31.19.

Hofea^l*.

4-

Ukhhte.i. lob 41.5.6.

Prov.1f.14*

Gen. 3.$.

Exod.xo.i8.

Pauls Con7>erfion.

that [turned, I repented and after that Iwas inftrtt-Bed, I fmote upon my thigh, I was ajhamed. So that till a man bee humbled, hee will not turne unto Chrift, but when hee is humbled, then hee will feeke unto Chrift and be afliamed of himfelfe: the contrary to this we fee, in Hofea $.16. Ifraelis like an untamedhetffer : viz. becaufc fhee was Hot humbled.

Fourthly, it is called a trembling at the Word, lfai.66.2. and lob 42.5.6. I have heard of theeby the hearingof the eare, therefore I abhorre my felfe, &c. that is, when I heard thee in thy Word, it much humbled mee, and caufed mee bafely toe-fteemeof my felfe, and highly to efteeme of thy favour. P7w.28.14. Blejfedisthe man that feareth alwayes : the contrary to this is hardnetfe of heart, when the Word wants this effe<3 to humble men, theyfearenoratall.

Now that this humiliation is a neceflary condition, will appeare more apparantly and fully, if we doe but confider Gods dealing with men in all ages : I fay, it is the courfe that God himfelfe takes 5 firlfyo humble finners. Thus he dealt with Adam, Gen. 3.8. When he heard the voyce of God, he trembled and feared: and thus hee dealt with the children of Ifrael, hee fhowes unto them but a glimpfeof his power at the delivering of thelaw, and they were much caft downe. Againe, this was the courfe that the Prophets ufed: when they came unto any people, you fhall fee they firft pronounce the judgements of God againft them: Thus

and

Pauls ConDerfion,

andthtu faith the Lord, <&c. thorowly to humble them , and then after they preach of mercy, and the loving kindnefieof God, of the readinefle of God, to receive thofeunto mercy, that are tho-row!y humbled. Againe, this was the courfe that John Baptift cooke, he came in the Spirit of Eliah: with fliarpe words pronouncing heavy judgements againft thofe that remained impenitent: and therefore cfrlatth'}. 7. he calles them, o generation of Vipers, who hath forewarned you tofiyefrom the wrath to come, &c. And all this to humble them, becaufe hee knew they would never receive Chrift, nor prize grace till they were humbled. Againe, this was the courfe that our Saviour tooke, in Ioh.^.$i. with the woman of Samaria; firft hee humbles her, and then he comforts her, that is, firft he makes her confefle that (hee was a (inner, and then fhee beleeved; and therefore he faith; I am not come to call'the right eom , butfmners to repentance, to wit, to make them fee their finnes, and be humbled for them , that fo they may flie unto God for mercy. Againe, this was the courfe that the Apoftle Peter tooke, Atts 2.37. firft he humbles them, and then after comforts them 5 fo Paul \^£6is 24. i6\ when hee preached of Judgement Felix trembled 5 and fo like wife in the three firft Chapters to the Romanes,Paul preacheth matter of humiliation; in the firft Chapter, hee tax-eth them with their Idolatry, bringing unto their remembrances particular Iudgements, which the Lord infli&ed upon them for it: in the fecond Bb Chap-

185

Matth.3.7.

Iohn 4,31.

u

Pauls Cotfperfion.

SSffi.i.

Anfw % I

Chapter, hee brings them to the Law, in which they fo much boaftedof, and makes a companion betwixt the Gentiles and them 5 thathowfo-ever they thought hardly of the Gcntiles 5 yetthey were as bad as they were: and then he prooves in the third Chapter 3 that weearejuftified by faith without the workes of the Law, and this he doth to humble them; and then in the reft of the Chapters hee preaches of Iuftification and Reconciliation by Chrift 3 becaufe men will not receive Chrift, till they be humbled. And thus,I fay, hu- ] miliation is the firft ftep to happineflc,and the firft beginning of grace and bringing to Chrift. and therefore it is, that wee generally labour to humble men in preaching of the Law, and then after perfwade them by the promifes to come unto Chrift, becaufe men care not for Chrift, theye-fteeme not of him, they finde no need of him, till they be humble : therefore if you would receive the Gofpell and Chrift offered in the Gofpell 5 if you would be ingrafted into Chrift,then you muft labour to be humble. But for the more full explaining of this thing, fome queftions are to bee anfwered,which will make plaine what this humiliation is, and what a neceffary condition it is unto falvation.

The firft queftion is this, upon what ground, or for what reafon is humiliation fo neceffary unto fal-vation.

This will be the fooner anfwered, if we doc but confider, what u that which makes men keepebacke

from

Pauls ConlPerfton,

187

from Chrift, there are two hinder wees that keepe men from Chrift-^ the fir ft isunbeleefe, andthefecond is a neglettof Chrift: unbeleefe that was the finne that kept men from Chrift in the firft age of the Churchy in the ^kpoftles times they beleeved not thatlRey might bee faved,that is, they would not heleeve that the Meflias was come in the fit fl; but now in the fe-cond eft ate of the Church, fuch unheleefe is not the caufe that keepes men from Chrift, neither which wee labour mo ft to convince menof\ for they doe generally heleeve theGoftell, but our labour now, is, to draw men from the neglecT; of Chrift: wee preach Chrift generally unto all, that whofoever will, may receive Chrift; but men will not receive him , till they bee humbled, they thinke they ftandin no need of Chrift, they care not whether they have him or no: they prize him not, they lookeuponhim a farre off 5 they will not have him for the fetching: now Chrift will never be received j till he be prized above all things, and this men will not doe,till they be humble: humiliation if it be found, will give a man fuch a fweet tafte of Chrift andholi-neffe, and fuch a bitter tafte of finne, that nothing will fatisfie him but Chrift: this will make his heart pant after grace,and when the heart is in this cafe, then Chrift will be prized and not before: but this men will not I fay doe, till they be humbled . It is true, God can come in the ftill and foft winde, that is, heecan give Chrift and the Spirit without this condition, and he may likewife make men fit to receive the Gofpell without it, but hee

Bb 2 will

Gai.3.24.

Rom,77.

Lukjf.1^17.

I.

Pauls Corfterfion,

will not, therefore hee will come in the rough winds, that rends the rockes: hee will firft humble men, and make men fit to receive the Gofpell, and Chrift by the Gofpell, before they (hall have him, and therefore it is faid,tha: thepoore receive the Gofpell, that is, thofe that are broken hearted receive Chrift tendered in the Gofpell, becaufe they are thorowly humbled.-for this caufe alfo we Preach the Law to bring men to the fight of their finnes that they may be humbled 5 and therefore it is called, a Schoole-mafter to bring us unto Chrift 5 the Law fhowes unto men the finfulneffc of their nature and their indifpofition: / had not knowne frnne (faith Paul) but by the Law, that is, I had not knownefinneas finne,to humble mee, if I had not lookt into this GlaiTe, if I had not bcene taught by this Mafter,and this is that which makes men flie unto theCitie of refuge, that is, they will not runne unto Chrift till they be humbled : this wee fee in the Prodigall, Luke 15. 16,17. hee would nevergoe unto his father, till hee could fee no meanes to efcape s and then hee takes a refolution to goe-, fo a {inner will never receive Chrift nor the Gofpell till he be humbled.

Now there is a two-fold negleft, the firft is a totall, the fecond is a particular negledi.

Firft, I fay, men negle<5t Chrift totally, when they refufe all the offers of grace, when they will not have Chrift upon any condition: they will not fpeake when the fpirit cals, they will not beleeve that they may befaved, thefeare the fame with

them

Pauls Cofflt>erfion,

them in the Gofpell, That were invited unto the marriage: they excufe^themfelves, they have other imployments, that they, muft looke unto ; let Chrifl and gracegoe where they will, bothfarmes and Oxen and wives muft fir ft bee looked after, that is, they minde earthly things more then Chrifl: and if Chrift will not bee had without they loofe the loveof thefe, they will not come, they know thefeajl was ready, but they mind it not: and this is the condition of many men in the world, they will not come iri within the lifts of the Goft ell, leajl they jhould be catcht with the hooke : though they generally beleeve, yet they will not outwardly profejfe Chrift: this is a fearefull condition if they continue in it, hee hath fworne that they fliall never enter into his reft.

The fecond is a partiall negleci, and this' is when they make a mixtureboth of the loveof the world, and of the love of Chrifl •, they minde Chrift, and grace, and holineffe, but they minde them not altogether, that is, they would bee contented to doe fomething for Chrifl:, but they will not doe all things, it may bee they will forlakca little profit, or pleafure, orvaine glory, orcove-teoufnefle, for Chrift, but they will, not forfake afl. Thefe are like the three grounds jpoken of in the Goftell, the firjl ground received Chrift, but they would not frofejfe him: fo many men will be contented to heare the Gofpell, but they will not profeffe Chrift, becaufe they are not thorowly humbled, or if they doe chance to profefle, yet they will not continue: the reafon why the feede

B b 3 in

89T

Payls Connerfion.

in the firft ground, did not continue, was becaufe the plow had not gone deepe enough, that is, they were not humbled.

The fecond ground went yet further 5 it no: onely received the feed , but it fprung up with much hope of a fruitfull harveft; yet it continues nor,it will not fuffer for Chrift: fo many men will receive the Gofpell, and joy in the profeflion of it, but they will not fuffer for Chrift: becaufe they are not humble, that is, the plough went not deepe enough to humble them.

The third ground went yet further, it did not onely what the other did, but it did that-which the other would not doe, that is, it would be contented to fuffer for Chrift, but yet it would not doe all things; hee would retaine fome pleafure, and fome profit: when any earthly thing, which his affections wereglevved to, flood in competition with Chrift, he had rather loofe Chrift, then hee would loofe all his pleafure in thefe earthly things, becaufe he is not thorowly humbled: humiliation comes and takes all impediments away, plowes up the hardneffe of the heart, fees the affe-dions on another objed: to delight in,checkes the will, opens the mind, awakeneth the confeience, that Chrift is all to him in all things: and therefore it is compared unto the good ground, that received the Word with an honeft and good heart, the heart will not bee fit to receive that good, that will make it good till it bee plowed deepe and humbled, then the Word will grow, the heart

muft

Pauls Conyerfion.

191

muft bee humbled before grace will grow: and therefore, this is the effecft, that humiliation works when the heart is humbled: hee will not part wichChrift for anything in the world. Therefore you fee upon what ground humiliation is neceffary, becaufe men will not receive Chrift till they be humbled.

The fecond queftion, is, whether humiliation is Anfw. 2 fimply, and abfolutely neceffary.

To this I anfwer, that it is not limply, andab- \j%g*ft. 2. folutely neceflary, for it is not a fiinple grace, and therefore not neceffary on Gods part. But it is a condition required on our parts, becaufe we will not receive Chrift till we be humble. I fay, it is notafimplegrace,or fimply neceffary. For that which a man may exceede in, is not fimply neceffary : but a man or woman may have too much of it,that is,he may exceed in themeafure,he may be over humble: and therefore Paid writes unto the Corinthians, 2 Cor, 2.7. That they fhould comfort the z Cor,2.7. imettious perfon , leajl hee jhouldbee fwallowedup of griefe : now that which is a fimple grace, a man cannot have too much of: hee cannot exceed in it; as for example, a man cannot have too much faith, or repentance, or love, fandiification, &c. but the more hee hath of thefe, the better: now, howfoever it is not fimply neceffary on Gods part, becaufe hee can fave men without it, yet it is a neceffary condition, on our parts: and in regard of Ds, becaufe we will not receive Chrift till we be humbled. And therefore it is, that we Preach the ______ Gofpell

Mauh.n.iS.

Rcvel.2z.17.

Pauls Connerfion.

Gofpell generally fometimes, fomecimeswith the condition, as in LMatth. n. 28. Come unto mee all that are weary arid heavy laden , and Iwilleafepu . till men doe feele finne as a heavy burthen, they will notcome unto Chrift to beeeafed of it. A-ga'me,'mRevel,22. 17. whomever is athirft, let him come and take of the water of Life freely: except they firft be athirft 4 and finde they ftand in need of Chrift, they will not come unto him to be re-frefhed. Againe, fometimes it is put without any condition, except faith: Revel, n.andwhofoever will Jet him take of the water of Life freely, that i*s, whofoever hath a defire to come unto Chrift, let him come-and he (hall have him without any exception of-per fons or condition, Hee thatbelee-veih fiallhee faved, and hee that beleeveth not \hall bee damned': bring true, faving, purging, working Iuftifying faith,and thou ftialthave Chrift and fal-vation: where there is no mention of humiliation. For there may wee know, be feedings, without plowing, and there may be plowing and yet no (owing, and fowing and no reaping, fo I fay,there may bee favingand fan&ifying grace wrought in the heart without humiliation 5 and againe, there may be humiliation and no true grace at all, or ge-nerall graces, but not fpecialland faving graces: but the way to make us fit to receive grace is to be humble. A man may be faid to receive Chrift by a common light of knowledge, and hereupon doc many things for Chrift; but yet he will not take Chrift for his King afwell as a Saviour, except he

be

Pauls Conner/ion.

be humbled, hee will not take Chrift fo, as to be ruled by his Lawes , and to live under his Commands^ will not take him with loflcs andcrofles, difgrace and reproach; till he be humbled, he will not indure reproach , he would be content to have Chrift, but if Chrift muft coft him all that, then Chrift and he muft part, but when a man is tho-rovvly humbled, then he will part with all things for Chrift, nothing (hall befo deare and precious unto him, as Chrift will be, if any thing come in Competition with Chrift, hee will refufe it for Chrift; thus you fee that humiliation isanecefla-3y condition on our parts, theugh not afimple grace.

The third Queftion, is this, whether there bee any kinds of humiliation more then one.

To this I anfwer, that there is a two-fold for-row: the firft is a preparative forrow 3 the fecond is a godly forrow. The preparative forrow, is nothing dfc but a forrowing forfinne, as itcau-feth punifhmefit, or a forrowing for fome Judgement likely to ittfufc, and pronounced againft him, but this is not the true forrow: a reprobate may have this forrow, which fliall never be faved, this was the forrow of ludas, and Cain, and <^Ahab: they forrowed, but it was afalfe forrow, only a worke of the flefh: it hath his original! from nature, its object punifhment, and its end defpairc: but the fecond is a godly forrow,fuch as the Apo-ftle fpeakes of, ini Corinth.-j.j. thatrvorkesrepentance not u bee repented of, that is, it turnes the

C c heart

n

Anfw.

1 Cor.7.7.

*?4

Pauls CoM>erJion.

heart to God, it takes away that flintie difpofition of nature, by the conveyance of grace j it makes the heart better, it brings it into a frame of obedience, itworkesa vvillingneffein it to good, fo that the difference of them lyeth, in this -, the one is outward,but the other is inward;the one is from grace, the other is from temporall things ; the one is a worke of the flefb, the other is a worke of the fandifying Spirit: the one will make amanflye unto Chrift,becaufe of our wants,(as in the example of the Publican: efpecially in the prodigall fonne, hce never feekes unto his father, till hee be thorowly humbled: then he concludes, I will gof unto my father:) the other will fet and pufh a man further from God, this wee fee in Cam and luda*, their forrow made them run away from God : but this godly forrow or humiliation never refts till it bring a finner into the prefence of Chrift 5 and when the foule is in Gods prefence, then it will never reft, till Chrift have made its peace with God : but as I faid, the nature of the worldly for-row^is to drive a man further from Chrift.<J* dam had this forrow: he runnes and hides himfelfe. A carnall man will forrow, either for fome prefent Iudgement upon his perfon, or elfe upon his f)\> ftance, but yet it will not turne the hearr,that will not worke a plyable difpofition in the heart, to yceld obedience out of love, in hatred to finne$but on the contrary,that hardncth the heart the more, even as water hardneth Iron when it is hot,but thib godly forrow works mother cffe<Ss: therefore the

Apoftle

Pauls Cenrverjion.

Apoftle faith , I was glad that you were forroW-full, becaufeit wrought repentance in you, that is, it changed your hearts: fo much for tKis queftion. The fourth queftion is this, whether there bee any difference betweene the godly forrow, and that which is falie.

To this I anfwer, that they \ ^ Caufo# diflferm three things efpecially. ^ ^ Effe( ^

The firft difference is in the obje&: the objeft of worldly forrow, is the punifhment of finne, the wrath of God, he lookes upon thefe without any relation to Chrift: but the obje<5i of godly forrow is finne, as it ftands in oppofition with the love of God towards him in Chrift, and how-(bever a regenerate man lookes upon the punifhment, yet in a different degree, not fo much be-caufe hefeares punifhment as that he fliouldgive his father fuch <;auft, to take fuch difpleafure a-gainft him : but it is finne that hee principally lookes upon. viz. that he hath difpleafed fo good, fo gracious & Father as God hath beene unto him, and thisis that which workes humiliation in him: but the other fees the wrath of God, and hell, death, and that finall feparation betweene him, and happinefle, and hereupon for feare of punifhment he is humbled: Thus you fee the difference in the obje&s.

The fecond difference is in the caufes 3 the caufe of the worldly forrow, is either fome judgement prefent, cither upon his perfon, or in his fubftance

Cc 2 or

m

4. jg£9*.

Anfw.

*>

Pauls Com>erfion<

or in his family, or elfe it is fame judgement that heefeares God will inflift upon him hereafter either in his riches, or in his credit and reputation amongft men: and therefore, for feare of thefe he is humbled.

But the caufe of godly forrow is the apprehen-fion of finne, as it is contrary unto the nature, purity and perfedion of God, as alfo of Gods love towards a man y he hath an eye given him whereby he fees into the riches of Gods love unto him, and then refle&s upon himielfe, and fees his carriage towards God for fuch mercy, and finding no proportion betweene them, hence grawes his forrow that hee fliould thus requite God with finne for mercy.

The third difference is in the effeds, for as they doe proceed not from one and the feme ground: fo they bring not forth the fame, but contrary cf-fe<3s, and they are three fold: Firft, worldly forrow , it drawes the affe&ions of the heart from God, becaufe they fee him as a judge, they cannot love him as a Father; he takes God to be his enemy , and therefore doth what he can to flye from him, becaufe he expefts no good from him, this we fee as before in Adam^ Cain and Iudas: but the godly forrow, it makes a man cleave fafter unto Chrift, to fticke fafter unto grace, it whets the affections, to love Chrift, to prize Chrift more, it workes a willing readinefle in the foule to o bey, it puts by that which would make him flv> from Chrift, Secondly, worldly forrow, it hurts

the

T^

Pauls Covfterfion*

l 97

the body, it breeds difeafes, it wafts and confumes thelntrailcs, breeds and brings confumption of the body, itduls, and makes dead the foule, it takes away the rellifh of fpirituall things, it makes a man careleflc to good, it daules and makes a man unwilling unto any good. But thegodly forrow, it is the life of the foule, it is the health of the body^ it quickneth the foule of man unto good, it puts a new life into it: it workes a readineffe in the will, and love in the affe&ions to Chrift, grace, and holinefle. Thirdly, worldly forrow, it makes a man of a hot, and a fiery fpirit, it ftirres him up after evill, to reproach and difgrace his neighbour, it fils him full of hatred, revenge, and envy: but godly forrow, it breeds another kind of Spirit in him, it makes him of ameeke, and a quiet fpirit: worldly forrow will not put up reproach di/grace and wrojig, but this will put up all injuries and wrongs, and whatfoevcr elfe hee meets withall for Chrift: thus you fee the difference betweene thefe.

The fifth queftion, is this, how (hall I know whether my forrow be a godly forrow or no.

To this I anfwer, you ri. By the Ingredients, (hall know it, by thefe ^2. By the Continuance, three things,; c?. By the Event.

Firft, I fay, you (hall know it by the Ingredients: for firft they have not onely the fence of \ punishment, which is common unto the worldly forrow: for I fay, howfoeverit is the property of worldly forrow to apprehend punifliment, fetit

Ccj is

Pauls Converfron.

is likewife required of godly forrow, to be fenfi-ble of punifhraent j but there is another light put into him, whereby hee fees into rhe undeanenefle of finne: hcfecsiinneinitsowne dye, notonely finne, to bee finne, but finne to bee vile $ and hereupon he will not content himfelfe with mercy,un-lefle he may have grace: but the other cares not if he may be free from punifhment, whether hee hath ftrength againft corruption or no.

Secondly, you fhall know it by the continuance of it: godly forrow is conftant, but worldly forrow is but a paflion of the mind$ it changes,it lafts not, though for the prefent it may be violent and ftrong, and worke much outwardly, yet it comes but by fits, and continues not 3 like a land flood, which violently for the prefent over-flowes the banckes, but it will away againe, it is not alwayes thus: but the godly forrow is like a fpringthat (till keepes his running, it is not dryed up, but runnes ftill, it is not fo violent as the other, but it is more fure: you fhall have it ftill running both Winter and Summer, wet and dry, in hot and cold, earely and late; fo this godly forrow is the fame in a regenerate man ftill, take him when you will, he is ftill forrowing for finne,rhis godly forrow it ftands like the center of the earth, which removes not, but ftill remaines.

Thirdly, you fhall know it by the fuccefTe, and

event of it, it willturne the heart Unto Chrift, it

will make'the heart ftand more* firmc in grace, it

'•will turne the whole frame of thetfoule unto God

2i like

Pauls Canrperfion,

like the Loadftone, that will not reft till it hath toucht the Iron, or as the needle touched, will not ftand till it touch the North-pole: So it is with rhisgodly forrow, whenaman hath received but a touch of the fpirir, he will never reft till he hath toucht Chrift: till he be at peace with him, nothing will fatisfie him till Chrift come into the Souk, rill Chrift be his: nothing will make him to remove that confidence, and truft, that hee hath in Chrift, all things fliall goefor Chrift. But the worldly forrow hath another fucceffe: namely, toflyefafteraway from Godj a§I havefhowed in l*das and Caine. And thus much for this que-ftion.

The fixt queftion is this, feeing the objeft of godly forrow is finne 5 whether there be any degrees of this godly forrow.

To this I anfwer, that howfoever finne is the chiefeftcaufe of godly forrow, yet notwithftan-ding it admits of degrees, there are divers degrees according unto the apprehenfion of the thing conceived: fbme forrow more, and fome lefie according to the proportion of grace received, every one i&one degree or other, but the caufe in every one, is properly finne, but thefe degrees of forrow proceed from a three-fold caufe. Firft, be-caufe God will give more grace unto one,then unto another 5 where he doth intend to make a great building of grace, there hee will lay a deepc foundation of godly forrow: and on the contrary, where he doth intend to beftow leffe grace, there a

l 99

v

6*£*eft.

A»flv.

Pauls Corroerfion,

Idler foundation will ferve: as in a temporall buildings no wife man will lay a great foundation to a little houfe, but will proportion it according to his building. Secondly, becaufe he feemes to love fome above others, hee exprefles himfelfe moreunto fome then unto othersmow where God will expreffe a large meafure of love, there hee will worke a great meafure of godly forrowj as a father loves that childe beft that hee beats moft. Thirdly, becaufe fome have a greater meafure of knowledge then others, fome have received a greater meafure of illumination then others: now there is nothing more forceable to make a man humble, then to be fpirkually irilightned 5 fo long as a man or woman doth not come unto the true knowledge of finne, and the excellencies that are in Chrift and grace, he will never be humbled.

Thefeventh queftion, is this, what is the leaft meafure of humiliation.

To this I anfwer, theleaft meafure of humiliation neceflary, is that which makes a man beleeve in Chrift: viz. makes him to flye unto him, and to prize Chrift above all things: as the Prodigall, he did not at the firft goe unto his father* but hee confidered of it, and when hee fees no way to e-fcape, then he faith, I will goe unto my father 5 fo a Chriftian that hath the leaft meafure of humiliation and godly forrow, it will make him to flye unto Chrift; the leaft meafure will give him fuch a fight of finnc,and fuchaglimpfeof glory, that hee will.prize it above all things, it will fhew him

rhat

Pauls Conyerjion.

201

that there is no way toefcape hell, but by going unto Chrift; that nothing will fatisfie for fin,but the blood of Chrift, nothing fo excellent as grace and holinefle is: it will tell him, that he that will beeChrifts Difciple, muft doe thefe two things. Firft, he muft deny himfeife, he muft renounce all truft and confidence in any thing for falvation without Chrift: and heemuft deny all abilitie to worke that which is good without the Spirit. Se-

«ndly, he muft take up the croiTe, that is, he muft ffer what God will have him 3 cither in his name, or body, or goods: this is the laft meafurc requi-fite, without which thou- wilt not receive Chrift 5 and thus much for this laft qucftion.

Isitfo, that humiliation is foneceflfary, to the right receiving of Chrift and the Gofpell, this fhould teaqh us to confider our condition and e-ftate, whether we have this condition in us or no: let every man by this try his condition, whether he hath received Chrift or no, and this, muft not be outwardly but inwardly, not a forrow in fhew, butinfubftancej and thinke not that a little fobbing and fighing will ferve the turne, a little ringing of the hands,a few teares, and a little hanging do wne of the head ; but it muft be a deepe humilia-' ti$n, fuch a humiliation that proceeds from the fpirit: in Romanes 8.1 J. ym have not received the fpirit agaim to feare, but the fpirit of Adoption: you oncehadaflavifh feare, a feare contrary unto this true feare, which was the fpirit of bondage^ but you (hall not have it againe: but that humiliation

Dd fhall

Ffi.

Rom.g.if«

Pauls Conloerfion,

objeft.

(hall proceed from another ground; namely,from thefpiritof Adoption, whereby you (hall feare him, not as a Iudge, but as a Father: therefore Jet every man enter into his owne heart: and fee whether this condition bee in him, or no, andthinkc not to come unto Chrift, or to bee ingrafted into Chrift without it: for as I faid, howfoever it is not (imply neceffary, on Gods part , yet it is ne-ceffary on our parts, becaufe wee will not receive Chrift, and the Gofpell,till we be thorowly humbled. And that you may fee the neceflity of this duty of humiliation: I will (hew you in five particulars, that a man cannot receive the Gofpell except he be humbled.

Firft, a man or woman muft be humble, or elfe he will not receive Icfus Chrift. To receive Iefus Chrift, is the firft aft of the Gofpell: and therefore we preach the Gofpell generally unto all, that whofoever will, may have Chrift: but you muft firft receive him, and this you will not doe till you be humbled ; till yee thinke you ftand in need of Chrift, till then, you will thinke the worketoo great, and wages too fmall; as for example, K^i woman muft firft receive her husband, and bee united unto him, before jhee can bee made partaker, either of his riches , or honour : fo before a Chrijlian can bee made partaker of the benefits of Chrift^ he muft deny himfelfe, and cleave wholly unto Chrift: and receive himfoy as to be ruled by him, and tofuffcr for him.

But forae men will fay, this is too much, what

muft

Pauls Corft>er(ion.

mud I fo receive Chrift , that I muft forfake all things for him i

To this I anfwer, it is no marvaile though thou thinkefo, becaufc thou art not as yet humbled, but if thou vvert humbled, thou wouldeft never fticke at any thing 5 when a man is humbled, hee is then in the condition, that hce (hould bee, both to deny himfelfe take up the crofle, and to follow Chrift: when a man is humbled,then he cares not to bee trampled under foote for Chrift: to fuffer difgrace, reproach and (hame for Chrift, but till rhen,amanwillnot,fomethings a man will doe, bornot-this: therefore it is neceftary to the receiving of rhrefiofpell, that a man be humble.

Secondly, tp receive the Gofpell is to enter-taine Chrift into the foule ; hee that entertaines Chrift fo , muft retaine him, and continue with him; he muft not take Chrift tor a day, or ayeere, but he muft take Chrift, as a woman doth her huf-band, for terme of life: nay, after life, and that in fuch a manner with fuch a holy demeanor of him-felfe, that he may not give the leaft occafionof e-' vill that may be to Chrift, You muft take heed of grieving the fpirit, and you muft refift the workes of thedevillj if you contraft with Chrift, you muft takehced of defpifing him, take heed of giving the Spirit a non-plus. And you muft continue in all eftates, and keepe as the Apoftle faith, your profeffion without wavering < I fay, howfoever a man may praftife,and promife, and doe much for Chrift, yet except hee bee humbled, hee will not Dd 2 hold

203

Anfrv.

Ol «fcii|-

Pauls Conyerfion.

hold out: and therefore we fee in many, that there are bubbles of graces as if they would retaine Chrift, and continue with him, they doe fomc-thing, but they doe not perfevcre to the end, like thofein Hebr. 6. 5. that have rafted, that is, pro-fettcdj but fall away: and this was the fault of the three grounds, they received the Gofpell, but they continued not $ Chrift entred not into them dcepe enough. Now the difference of the foure grounds, was humiliation; every ground was plowed , but none plowed to purpofe, but the fourth ground: when there is but an.outward fhow df hplinefle in a man, it will not keepc his colour alvtf ayes, it may glifter and cayrya (hew of the right ftampe, but when it comes to tryall it is but counterfeit, but when the fanftifying Spirit comes, and toucheth the heart of a Chriftian, and hee is thorowly humbled ? hee will never loofe his beauty 3 heeis Gold, try him how you will.

Thirdly, to receive the Gofpell, is to take Chrift, and to part with all things for Chrift, making him his chiefeft joy, prizing him (o y that hee will loofe any thing for him, like that wife Mar-chant in the Gofpell $ which when he had found the Iewell, went and fold all that hee had, and bought it: there muft be a prizing of Chrift above a mans felfe, hee muft part with all things in the world, with husband and wife, with father and mother, with brother and fitter, with friends, with honour, and riches, pleafure, and all things elfe,

and

O

Pauls ConDerjion.

and account Chrift more then all things: now this a man will not doe, till he be humbled.

But you will fay , What muft I forfake father and mother, and wife for Chrift, or elfe I cannot have him 1 this is a hard thing, the worke is too

great

there is not fure fuch need of Chrift or

grace, or at the leaft, Chrift will not impofe fuch a burthen upon mee.

I anfwer, yea; you muft forfake all thefe things: if you will not,you (hall never have him, this was the fault of the fecond ground, there was both a receiving, and a rejoycing in Chrift, and this was :agood propertie, but yet there was not joye-nougfybecaufe there was not humiliation enough, the plow had not gone deepe enough, and therefore it was that they continued not, fome things he would doe, but not all things for Chrift, but when the heart is humbled,that is, when the plow hath gone deepe enough in humbling a man ;then hee will and not till then, make Chrift his chie-feft joy.

Fourthly, to receive the Gofpell, istotruftin Chrift wholly, to depend upon him both for grace and falvation, and every thing elfe that is good: he will labour to know the length,and the height, the depth, and the breadth of the riches of Chrift, he will lookeftill unto the precioufnefle of Chrift, becaufe he will not have his mindeex-ercifed about vaine andfoolifli things, and this no man will doe, till he be humbled* no man will fee his need till he be humbled, hee feares nothing, he

Dd 3 thinkes

205

:i x

0b]ett.

Anfw*

Pauls Connerfion<

thinks he (lands in need of nothing, but when a man is brought to fee hell, hee will cry for Chnft and grace, then hee will prize things according to their worth.; then he will fee fuch excellencies in Chrift, that he never faw in any thing elfe; fuch an infinitenefTe of puritie and holineffe, fuch aboun-dance of fan&ification and redemption, fuch joy, fuch glory, and fuch pleafure,fuch love, fuch content, as is not in any thing elfe 5 now he will deny the world, profit, or pleafure, or any thing elfe, and feeke, depend, and truft wholly in Chrift.

Fifthly, to receive the Gofpcll, is, to doe and fuffer what is commanded him, as Paul in this place. Lord 7 what wilt thou have mee to doe? as if he fhould fay s I am ready both to doe and fuffer whatfocver thou wilt have mee, and Paul was as good as his word, as appeared by thofe reproches and fufferings that hee bare for Chrift, alwayes making ready to lay downe his life for Chrift, now fuchadifpofition no man will have, fuch a thing no man will doe till he be fir ft humbled. Yet as I laid, a man may doe fome things as the dead hand of the Dyall, it may perhaps point right at one ftroke without the help of the mafter-wheeles, but to goe round and miflenone it cannot; foa carnall man may hit upon fome good dutie, that God commands and refraine fome finne,that God forbids, but to goe thorow he cannot, to take up reproach and di/grace, to lofe his credit, tofor-fake his friends, to lofe honour, and riches, and pleafure, this he will not doe, till he be humbled $

therefore

Pauls Conyerfwn.

therefore labour to fee the neceffitie of this dutie of humiliation, orelfe you will not doe all things for Chrift, and labour to get the degrees of it, and withall get the degrees of grace, and that will in-creafe fpirituaJl forrow, and degrees of forrow, makes degrees of joy: a man or woman that never forrowes, or never had the degrees of forrow, never truly rejoyced in Chrift, for asthefpirit vyorkes grace, and grace workes true humiliation, fo true humiliation works joy y therefore you fee it is neceflary ragaine there will be no fuffering for Chrift, till there bee rejoycing in Chrift; a man will not cither doe any thing, or differ any thing for that thing, that he cannot delight in, therefore labour to be humbled.

Now to helpe you in this worke, I will lay downe fome meancs, by which you may come unto this humiliation of fpirit.

Thefirft meanes to get this humiliation, is ta get the Iudgement re&ified, becaufe men cannot fee finne, nor know it till then; and men will not be humble, fo long as they remaine ignorant, but when the judgement is re&ified, then hee knowes finne to be the greateft evill $ Againe, a man will notforrow, till he have a fit obje<5lfor forrow, as a blind man cannot fee any objed:,fo a naturall man is a blind man, and hee muft have new eye fight, before hee can fee finne to forrow for it, as finne-and this is the re&ifying of the judgement; but when the judgement is re&ificd, then it will forrow for finne, and that in thefe refpe<£is.

Firft,

&#

1 * Meanes*

I.

2.

Ifiu.59.2.

Pauls Corpperfion.

Firft, becaufe finne is of itsowne nature evill, becaufe it is contrary unto the nature of goods anc f of its owne nature, is an enemy unto God. The Philofopher faith, if God bee the chiefeft good, then finne is the chiefeft evill, from whence wee may thus argue, that which is moft contrary to God, is the greateft evill, but finne is moft contrary unto God -, therefore it is the greateft evill: and the^eafon is becaufe finne is that which makes the creature moft odious unto God. No creature, or thing, fo contrary unto the nature of men, as finne is unto God, nothing makes God to loath the creature but finne, all the imperfedions, and blemiflies, anddifeafes,and infirmities of the creature, makes not God to loath it, if there be not a mixture of finne with it, becaufe they are not contrary unto God: they fight not againft God, but finne fights againft the purity and holinefle of God 5 and therefore Gods hatred of the creature, is onely a hatred for finne.

Secondly, to us it is the greateft evill: the argument ftands thus, that which deprives us of the greateft good, is the greateft evill: but this-finne doth, Ergo, fork doth deprive us of all things that are good, but efpecially of two things>wher-in ftandeth our chiefeft good. As firft it deprives us of the beft outward good,which is God: as the Prophet faith, Your fmnesfepar ate hettveene you, and your God: and they keepe good things from you ; of all other good, efpecially they hinder the com-ming of grace into your hearts,

Now what grea-

ter

Pauls ConVerJion,

ter evill can there be, then this,to keepeboth God and his Grace from us. Secondly, it deprives us of thechiefeft good within us; as for example : Firft, it deformes the beautie and ftrength of the inward man: Secondly,it weakens that grace that is within, that is, it makes us unable to refift evill, this is the nature of finne.

Thirdly, if you cannot fee it inthefe, then come unto the effe&s that it workes, and it will appeare to be the greateft evill. Firft, ic turnes all the faculties and parts of the foule & body to evill, and is the breeder of all diftempcrature, as feareand horrourinthe foule. Secondly, it brings all the evill that doth befall a man in this life, they all come by finne $ all fhame, reproach, povcrtie, dif-grace, punifliment, comes by finne s now if you will but confider finne in thefe, you will fee it to be evill $ butefpecially, you (hall fee the evill of finne in a diftrefled conscience: what feare, what amazement, what aftonifhment,and defpaire,what forrow , what anguifh of heart is there i as upon ludasy no reftitution will ferve, no comfort will worke, no perfwafion will prevaile: thus if you looke upon finne it will appeare the greateft evill.

Fourthly, finne is the greateft evill, if you confider the medicine that muft come to heale it, Chrift muft lay downe his glory for a time, hee muft abafe himfelfe, hee muft come from heaven to earth, he muft take our nature upon him, and humble himfelfe unto a curfed death, before finne can be healed, now put them altogether: finne is

E e evill

l.Meanes*

Pauls ConVerJion,

evill by nature : Againe it is cvill, becaufe it deprives us of the greateft good, both within us,and without us, itisthecaufeof all difeafes, fhame, and reproach j fuch an evill that nothing will heale, but the blood of Chrift: looke uponfinne thus claathed , and it will appeare the greateft e-vill: Make confeience therefore of little finnes, for they bring great evils y though the fands of the Seas be but little, yet a many heaped together, make a great burthen, fo finne though but in an idle word, thought, or behaviour, feeme to be but a little finne, yet lay many of them together, and they will breake the foule,and make it barren, and unfit to good 5 if a man owe but little debts, yet if they be many, if he looke and caft them up in the totally hee will finde himfelfe prefently to bee but a barikerupt; fo it is with finne, what though the finne be but a little finne, yet give this a little vent, put it to a&ion, and this finne will proove a great finne 5 give once confent, and in time it will be a raigning finne: and when it is thus, then it turnes the fouie into evill, lets it on a rage, impri-fons it^ makes it to obey, and to be a flave to Sa-than, now what greater cvill can there bee then finne: thus much for the firft mcanes to get the Iudgement redified, which will fee finne, foas to humble it.

The fecond meanes to be humbled is this, you muft labour to make your hearts fit to be humble, and that you may doe this, you muft dot thefe things.

Firft,

Pauls Ctnverfion.

Firft, you muft labour to get fotnt fenfe of holt-nejfe, that is, you muft get the heart in a frame of grace, for except a man get the fpirit, he will not be humbled, but when there is holineffe bred in the heart, then he will fee finne to be humble, hee will fee finne out of his place. Take any heavy thing, efpecially water, and in its place, it is not heavy, but let it be remooved out of its place and it will be a heavy burthen ; even fo will finne bee unto you, when you have once gotten the fpirit, you will then fee finne out of his place, and to be a heavy burthen, thatyou will not willingly beare it, but you will ftoope under it, and therefore the more holinefle that any man gets, the more will be his fight of finne; and where there is mod fight of finne, there will be moll: griefe for finne, and thisgriefeis alwayes accompanied with this humiliation that I fpeake of; and where there is the greateft humiliation for finne, there is thegreateft doore of mercy opened; wherethereis mod: fence of finne , there the heart is beft fitted for grace, and in this cafe, the more tender of confcience,the better Chriftian.

Secondly, if you would be fit to bee humble, confider another thing, which is the punijhment of finne, if you continue in finne, you (hall be damned, deprived of glory: you were once good, confider now, wherein your happinciTe confifts, confider that you have an immortallfoule, and that you muft be called to an account -> the ferious coq-fiderations of thefe things, will make you to bee

Ee z hum-

ZU

m

I Cor.£.9,

Pauls Com>erfign*

verfe.

humble: Nebuchadnezzar when he is brought to belikeabeaft, then he confeiTeth that the Lord is God, and humbles himfelfc, even fo fhould wee. Againe, doe but confider that all things are in the hands of God, and that every one of yoa in particular are; and that he is able prefently to difpofe of you, as he will. Againe, confider that God is alwayes every where, that hee fees all things, and that he will judge all men,and that a day of judgement, a day of departure to judgement is appointed unto all: confider alfo the feverity of the Iudge, the fentence that hee will pronounce the punifhment that he will infliifi, the eternity of the time 1 1 fay, if men would but confider thefe things wifbly, they would not goeon in finne, as they doe : but the want of confideration of thefe things keepes men from Chrift. For if the adulterer would but confider what the Scripture faith : that no adulterer (hall be faved, or if the covetous man, or drunkard, &c. that wholly devotes them-felvesunto evill would but confider that in 1 Cor. 6.9. that none of thefe fhould inherit the Kwgdome of God, they would not goe on in finne as they doe. Againe, if they did bur confider that all finne ends in paine,that every a& finne wounds the foule, it would furely make them bumble, this is that which the Lord complainesof in Deut. 32. to 29* verfe: O thatmypeeple were wife, that they would but confider with themfelves, viz,, their finnes, their affMions, my lovein their deliverances y that is, Othat they would but looke backe

unto

™

Pauls ConVerfion.

unto the former account and fee what they have done$for my love,it would caufe them to be humble: Dolour is the relu&ancy of the will , now the Will will not ftrive till there bee a change wrought, neither will a man be humbled truly,till there be a thorow change in the foule 5 therefore labour after holincffe, and get both a fence of ho-lineffe, and a fence of finne, and this will hum-ble you.

The third meanes to get humiliation is application, you muft apply both what you have received, and what you have paid together, and then caft up the account: firft confider what you have received from God, and what you doe prefently enjoy 5 and then confider what have I paid, what have I done, how have I demeaned my felfe, what obedience have I yeilded, what thankes have I returned? Againe confider the excellency that is in grace, and then confider finne, that it is evill by nature, that it is evill to me, that it brings forth e-vill effe&s, except you thus wifely apply it,it will not humble you, you will notfeele finne, or e-fteemeit as a burthen, becaufe you will not fee it out of its place. It will be as a heavy burthen at the foote, which though never fo heavy, yet it is not felt, it will not hurt a manfolong,as it lyeth there; even fo finne will not be a burthen unto the foule,till it be applyed unto the foule by the fpirit, but when it is applyed, then it will bee like a burthen upon the backe, which a man will quickely be weary of, finne will then clogge a regenerate

Ee j foule,

213

$.Mems t

Pauls Conrperfion.

foule, and humble him, and this wifedome wee may learneof thedivell himfelfc, when hee will bring a man unto defpaire, hee will ftill hold out before a mai his finnes, and that with aggravation of them , th^t fo he may come unto the fight of them: and then he will hold out the Iuftice,and purity of God, that he will not let finne goe un-punifhed, that he (hall not be faved, that fo a Chri-ftianmay be out of meafure deje&ed: and thus a Chriftian (hould doe if hee will bee humbled, let him ftill fet finne before him, and that not only in the generall, but alfo to apply it in particular unto theconfeience; and efpecially, in cafes of relapfc, for as figures added to Ciphers doe make the to-tall the more,fo relapfe in finne is a great finne 3 and a particular notice of them, will caufe great humiliation. ,

Againe, let man fet before him finnes againft knowledge,or great fins; and this will be a meanes to humble you, for what is the finne againft the holyGhoit, but finning againft knowledge upon an obftinate will in defpight of God and the Spi~ rit: and that the finne of knowledge is a great finne Afts 17.30. appearesin Acls 17. 30. At the time of their ignorance God winched ', that is, fo long as you wanted the meanes of knowledge, both of knowing mee and my Spirit, I little regarded it, Iwinckedat it, that is, I efteemed it not fo great, but paft it o-L ver, but now the caufe is altered, fince I came in my owne perfon, and prcacht unto you: now 1 will not wincke at your finne as before, ^1 will not ' paife

Pauls ConVerjion,

pafle it over as I did before • but I will behold you in another m^nher. After the knowledge of finne to fall into it, and then not to bee humbled, is to flight a finne , and to flight a finne after the committing of ir, ismore dangerous then the UnnQ it felfc, wounds the foule more, provokes Gods wrath againft a man the more; as a fervant after a fault committed, when his Maftertelshimof it, if he (hall then flight it, as not regarding it, the flighting of it, incenfes his Matter more agatnft him, then the fault it fclfej therefore if you would be humbled, apply finne unto the foule, and come from the general], unto particular finnes, efpecial-ly faften your hearts upon great finnes : that rule in Logicke holds true, that generalls worke not, but particulars are prevalent: As I faid before, when finne lyeth like 3 burthen at the foote, it hurts not, but when it is laid upon the fhoulders, then it hurceth : faving knowledge brcakes the heart, and humbles the foule: on the contrary ignorance hardens more and more: this wee fee in lob. 4. in the woman of Canaan^ the reafon wherefore (lie received not Chrift, was, becaufe flie wanted knowledge, to know her ovvne eftate; generall conference, and exhortations to receive Chrift will not ferve till Chrift comes in particular unto her, and tels her in plaine words, that (he is an harlot; untill then, fhee little regarded him, then (hee can beftirre herfelfe, then (hee can confefle, and bee humbled: and thus hee dealt with -Paul in this place, P*nl why ferfecutefi thoumee, and thus hee

dealt

«*

Iohn 4.

Ads 9.4.

Gen.j.ii.

lofaa ti.ifi

^Meanes*

Pauls Cony erf on,

dealt with i^idam , what haft thou done, haft thou eaten,&c? thus he dealt with Peter, Iohn 21.15. &c Love ft t bournes, feed, feed, feed, &c .* there-membrance of particular finnes wrought a gene-rail change in them, and mightily humbled them: therefore, if you would be humbled, apply particular failings, and exclude none, and God will not exclude thee: you know that which will take a great ftaine out of a garment, will furely take out a lefler: even fo feare not, but if God hath given thee a heart to fee fome great finne, and the aflurance of the pardon of that finne, hec will forgive thee all finnes: thus much for the third meanes.

The fourth meanes, to get humiliation, is this, we muft labour to bring things unto a propinquity, that is, let vs looke upon finne paft, as prefent, and fo neere at hand: for this is our folly, wee looke upon finne, great way off, and that is the reafon, that finne is fo little regarded of us, be-caufe we cannot,as we might, fee how odious it is: the Philofopher faith, that things a great way off, are as if they were nor, they doe not hurt us, and this is the caufe why men are not humbled: experience proves this, you know death is the terri-bleft thing in the world, but yet becaufe we looke upon it a farre off: therefore it is, that it doth not affright us now : to hclpe you to bring things to a propinquity, that you may be humbled, you muft obferve thefe two rules.

Firft, I lay, you muft looke upon things th*t

are

Pauls ConVerfion.

217

are paft as prefent: confider that the finne that is paftisas great a finne as ever it was, though it feeme afarre off, that is, committed long agoe: it is mans weakenefle to thinke othcrwife of finne; a malcfadtor that hath committed a foule fa# a long while agoe, if his pardon be not fued out, hce may be condemned for that fa<S,though there hath beene a long time betweene the fad: and the execution : fo, what if thou haft not committed a finne a great while, yet if thou fue aot out thy pardon, God will iudge thee for that finne, as prefently committed; looke then upon finne as prefent, and it will humble thee; this lob did, / pojfeffed the femes of my youth 5 that is, though they were a long time ^goe committed, yet he lookt upon them as prefent; and this wrought humiliation in him rand thus it was with Dauid Pfal. 51. Myfmnes areeuer before me : that is, they are all feene of me as frefh, though neuer fo old,as if I had now prefently committed them.

Secondly,you muft looke upon things to come as prefent, bring things within the compafleofa fpirituall understanding, or elfe you will not bee humbled; look vpon the wrath of God as prefent, looke upon death as prefent,looke upon the britle-nefle of thy nature, that thou art in the hand of the potter: confider how foonethebublcmaybe bio wnc out, looke upon falvatioo and damnation with an equall eye, confider your felues now as if you were to appeare and make up your accounts before God. Confider what you would doe if yeu

Ff fhould

PfaLfc.

8

Paulo Conloerfion,

j. Mtmts*

fhould now goe into eternity,confider the prefcncc of God amongft you, which one day you (hall fee in another mannenDoe as Say lors doe, when they fee a ftorme a farre off, they prepare and efteeme of it as prefent: Thus fhould euery Chriftian doe, looke upon euery thing as prefent $ for what is the reafon that fin is not auoided of many,that they fin and remaine as (tones without fence, but becaufe they doe not apprehend finne and the punifhment thereof as prefent \ they looke not vpon the wrath of God as prefent, nor on death and hell as prefent : Beljhazzar , fo long as he looked vpon finnc a far off,it neuer mooued him,but when he faw the prefent hand writing,that humbled him: Things apprehended as prefent make a deepe impref. (ion in the heart, either of ioy if good, or of feare if euill,and therefore if men would but looke vpon finne, and the wrath of God, and death, and eter-nall life, as prefent, they would be humbled.

The fifth meanes to get humiliation is this, you muft labour to remooue thefe excufes, by which men labour to keepe off this blow of the Gofpell, they are loth to be hir,and therfore they labour to fheltcr and hide themfelues, becaufe they would not fee themfelues in fuch a cafe as they are in, left they fhould be humbled, which, on the contrary, if they would but let the Gofpel haue his full force at their confciences,it wold worke this effeft to humble them: But, I fay, it is a hard matter to perfwadementofee finnes as prefent, and a hard matter to perfwade men to bee humble, and con-;■-, fequenrly

Pauls Conyerfion.

21

fequently, a difficult thing it is, to make them to beare this blow of the Gofpcll, and to perfwade them, that humiliation is a ncceffary condition to falvation, and the right receiving of Chrift; therefore you muft labour to remoove the excufcs that men make for themfelves, before they will bee humbled; which excufes,or rather deceits,are thefe following.

i. The firft pretence is this,We do good afwell asthebeft, weballance ourfinnes, we heare, we receive, wegivealmes, wepray 5 in a word, wee doe all things chat Christians ought to doe: therefore we are truly humbled, what need wee more to humble our felves.

To this I anfwer, Well,what if you doe pray, what if you doe'give almes, and heare the word, and receive the Sacrament: though thefe actions fimply in themfelves are good, yet they may bee nothing worth unto thee 3 unleffe thy heart bee right: yea unleffe thine heart be right, thefe anions, as they are thine, and proceed from thee, will be found finnes before God, and fo in ftead of a bleffing may bring a curfe upon thee: viz. be-caufethou ufeft holy things in an unholy maner to a wrong end. For if thy heart be bad,that is 3 e-ftrangedfrom God, through infidelitie andunbe-leefe, whatfoever thy heart meets withall,it makes it unrighteous, and fo puts the tin&ure of poy fon upon it, becaufe it is not Gods end, that thou aymeft at,in the doing of thefe, but thy owne end: Now it is not only the a&ion, but the end of the

Ff2 a&ion 1

1. Deceit, Okjett.

Anfw*

220 I Pauls Conlperfion,

aftion that makes it acceptable and difchargcth a Chriftian in the performance of it. Wee know Silver will not goe currant, though it bee never fo good, except the Kings ftampc be upon it: now the end of the a&ion puts the ftampc on thea&ion, and makes it goe currant with God for a holy a&ion: therefore you that brag of your a&ions looke unto the end of your a&ionsj for unleflfe the end bee good, the anions are but as counterfeit coy ne, that every man will refufe, that knowes it: and you your felves will be efteemed of God, but as coofeners are of men,worthy to be put to death: though the fame anions in another are acceptable to God 5 becaufe the finne is taken a-waythatpoifons them. So that as a poifonfome ftocke turnes the fweet drops of dew that falles upon it unto poy fon, which yet caufeth other trees to bee fruitfull; fuch areunregenerate men, continuing in their old finne without repentance. Thofe things that are good inthemfelves being performed by them, arc turned into poyfon unto them, though being performed by a holy man, they arc as a fweet odor that makes him more acceptable unto God: befides, if you doe but examine,, you fliall find that it is not fo much you that doe them byt fome noble quality in you: it is either fomena-turall parts of learning or policy,or elfe fome na-turall difpoficion to be kind and loving and meeke, &c. nature without fan<5iifying,or renewing grace will bring forth fuch fruit: many things you know. J for a time will hold fent, that father hurt then dec

good:

Pauls ConDerfion.

221

'

good

To thefe a&ions that are performed without the fpirir, thouglvthey may carry a fent, and fmell well, yet they hurt the foule, becaufe they make you to reft oaely in the outward a&ion: but if you would doe good, and have your actions acceptable unto God, then labour to get regenerate hearts,becaufe otherwife you will nor pleafe God. Jehu, performed a good i&ion, but yet he is branded for it s if the end be nor good, the a&ion is not good to you: and therefore let no man reft in the outward aftion, but remember what the Lord accounts of the adions of wicked men. HethatkiL leth an Oxe is its if heeflue a man, he thatfacrificeth a Umbe, as if he cut off a dogges head, he that offereth an oblation, as if he offeredfwines blood, he that burneth Incence^ as if he bleffedan Idoll, &c. There was nothing fo contrary and odious unto God in his wor-fliip under the law, as thefe were by which hefets forth the a&ions of wicked men; therefore let not this excufe hinder you from being humble,be-caufe you doe good.

Secondly, the fecond deceit or pretence is this, they fay they have as good meanings as the beft whatfoeuer they may fpcake $ and they have as good harts as the beft, whatfoeuer they doe: and therefore they are humble enough, that is,they ncedeno more humiliation.

To this 1 anfwer briefely, you lye $ for if your

adions be naught, your heart is worfe,and if your

fpeechesbee rotten, your meaning is farreworfc

then either thy gdion or thy fpeech: if your

' Ff$ fpeeches

Ifaiah^.j,

2. Deceit,

objeff.

Anfm

j. Deceit.

\ Qbjeff.

i^infw.

Pauls Conrverfion.

fpeeches bee rotten and fmell of hell, and yet fay that you meane bctter,or that your meaning is better then you outwardly exprc(fe,it is falle: for we! fay, that if wee fee fparkes of fire come out of the j chimney, we conclude that the fire within is farrc greater; fo if thy fpeeches and a&ions be bad, thy meaning is worfc , there is a greater fire within: a<3ions are but the fruits oftheheart,or branches that proceed from ir. Now in a naturall plant wee (ay, that if the fruit bee bitter, the root is much more bitter, becaufe ehc caufe is alwaies greater then the effedt : euen fo, if thou haft naughty fpeeches and anions, if there be bitterneffe in them, thy meaning hath muchmorebitternefleinit,be-caufe it is the root from which thefe fpring; therefore Jet not your good meaning keepe you from being humble.

Thirdly, the third pretence is this, they fay,it is their nature to bee thus and thus; they hauc a naturall inclination vnto fome particular finne, and therefore they thinke that God will bee merci-full unto them in that thing,and they ncedc not to be humbled.

To this I anfwer,that this pretence of yours aggravates your finne the more,for the more inclination that there is in your nature unto any particular finne, the greater is the finne 5 for inclination with confent, is more odious unto God then a violent luft not confented unto, which may fome-times breake out in a regenerate man without fuJI ■ confent: the more inclination, the more caufe of

humi-!

Pauls Conyerfion.

humiliation ; this did David, hee adds unto his fias his inclination to finne, to aggrauate them the more, and to humble him the more, as if the inclination gaue a greater ftrok upon his conscience, then the action it felfc, as in PfaL 51. / was borne in iniquity , and in finne did my mother conceimme^ that is,that which makes my fin the more heynous^and offenfiue unto God, is this, becaufe ic proceeds from a naturall inclination of my corrupt nature, it was borne with him, and it grew up with him, and this was that that troubled him, and thus ic is with every regenerate man.

Secondly,to this I anfwer,that when a man hath any inclination unto any finne, there is not fiich an inclination, but it is or may bee reftrayned by the minde 5 but if the mind giue confent, then like woade it adds unto the colour, and makes the fin the more inexcufable,becaufe there is no relu<5hn-cie in the will againft it, but yeelds it ftrength unto the inclination: therefore if you doe thus,you add tranfgreflion unto the finnej take heede of plucking away your ftrength,in refilling your naturall inclinations 5 for know, that it is one thing to be befet with finne, and another thing to confent unto it: therefore let your inclination of nature be,as it is,a caufe to humble you, and not tokeepeyoufrom humiliation.

The fourth deceit or pretence is from their conditions, which keepe them from beeing humble, efpecially in the younger fort, who thinke them-felues in fuch condition thaj they haue a kinde of privi-

2x3

Pfai.yi.rl

Anfwi

4. Deceit. OhjeS.

Etfclcf.u.^

Anfrv.

u Reafon,

Pauls Conlperfion.

priviledgeand neede not to bee humble, therefore the wife man BccL u. well knowing the folly of youth, and what a vaine thing it will bee to rc-claime them from their iinnes, faith ; Rcioycc,o young man in thy youth ■, as if hee fhould fayj for you young men it will bee a vaine thing formeeto*; fpeafec unto you, you will not forgoc your plea-fures and your lufts and bee humbled $ therefore for your parts reioyce, that is, take your fill, goe on in that courfe that you will not bee reclay-med from, But yet remember that for allthefe things you muft come to iudgement: that is , you (hall bee called to an account for all your vaine and finfull pleafures and humbled for them, if not humble.

Tothislanfwer, for any man tothinkethat hee may have excufe for finnesbecaufeheeis in fuch or fuch a condition except they bee finnes of infirmity, hee is a foole, hee never knew for what end hee came into the world 5 (for example) Is thy condition greater then others tf art thou richer or more honourable,or wife, or more beau-tifull or ftrong then others are 1 thou haft the greater caufc to ferve God, and bee humble, and that for thefe rcafons.

Firft, becaufe you haue more accounts to make up then others have-and againe, you haue more wages then others hare, and therefore you are more inexcufable,if you be negligent and carelefle; where much is given,theremuch (hall be required: you are bound with greater bond*, and therefore

your

Pauls C$rfl>erfion.

your forfeits arc much greater ifyoubreake with God: if a Mafter giue great wages vnto his fer-vant, it will bee but a vaine excufe, a falfe rea-foning, if hee (hould thence conclude, that therefore he may be more careleffe then others; nay rather he (hould conclude the contrary,tha$ becaufe my Mafter doth thus and thus for me, therefore I ought to be more careful and diligent then others: andif it be thus before men, how can you imagine that this will excufe you before God.

Secondly, you had moreneede to bee humble, becaufe your knowledge is,or /hould be the more: and therforein Ier.$. 5. faith God, I will gee into the houfe &f the great men, for they know my name > that is, they have more time to get knowledge then others haue that are in meaner conditions; they haue not fuch meanes, fuch time, fuch op-ponunitie to get knowledge as you haue; they have many outward hinderances which you have not y but thefe have broken the yoke, wherefore a Lyon fhall flay them, and that is, becaufe they be ignorant I will not excufe them, I will take a ftrift account of them, becaufe they ought to know me better then others that have not the like meanes 5 that are not freed from the diftra<3ing cares of the world as they were : therefore lee all in high places labour to excell in grace, and abound above others in fpirituall knowledge, and take an example from the Nobles of Berea-> as they were more honorable then others in regard of place, fo they were above others in regard ofgrace; they fearcht

Gg the

22J

i.Redfon.

xz6

Pauls Cofflperjion*

3. RCAfi**

6. Meanes.

iQh.f.3,

the Scripture, they abounded in fpirituall knowledge.

Thidly, confider that as your wages are more, and your talents are more, and your accounts are more, fo likewife your iudgements (hall bee more, if you be an example either of euill to others, or e-vill to your felfe: I fay the greater you are in place, the greater fliould be your care, becaufethe greater isyour finne: Inferiors depend upon fupcriors; confider I pray, if you bee eminent in place, what a good example from you will doe unto others that are under you i and on the contrary, whate-vill will follow from being carleffc and prophane: they will markc you for an example to eiiilhthere-fore you fee that the greater conditions that you are in, the more caufe you haue to be humble.

The fixt meanes to get humiliation is this, you muft be earneft with God to get the fpirit; for this makes the law effe&uall: the JJefh prefiteth nothing, it is the (pint that quickneth^ the law and the letter of the law will not worke grace in you no more then the flefh will, except the fpiric goe with it: It is the fpiritthatalwaiesenlighteneth the minde and workes a change in the whole man, and purs new habits on the faculties,and objc<5h fit for thofe habits: and here now appeares the difference betweenethe Law and the Gofpellj nothing will makea man trucly humble without the fpirit. If the Lord fhould fpeake unto you this day as he fpakc heere to iW, yet if the fpirit did not fhine into your hearts, it would not beeeffe&uall to

humble

Pauls ConVer/ion,

117

humble you: it is not the word, but the fpirit in the word that is able to change you,and make you new creatures, I fay, if Eliah ftiould preach unto you, or one in the fpirit of Eltah^ hee would never humble you-except the fpirit accompany it,it will be but like the ftiaking of the earth unto the Iay-ler, ^Afts 16. but it muft bee the fpirit that changes your hearts: but when the fpirit conies and gives but a gliraps of that light in thefoule, then hee can cry to Paul, Sirs, what (ha// wee doe to bee fatted? Felix at the preaching of Judgement can tremble, but it is the fpirit that opened Ly-dias hart to beleeue $ I fay^ if you had /W, and Eliah, and lohn Baptift that came in the fpirit of Eliah^ yet it were nothing worth if you get not the fpirit: therefore be ye earneft with God to get the fpirit, and never reft till you finde him in your foule: and remember that there was a rime when the Angel ftirred the water at the Poole of Bethefda^ that they that firft ftepped in were healed of what difeafe foeuer they had: So there is a time when the Lord turnes, and when «fae fpirit mooues the heart to good : let vs make vfe of this opportunity, and ftrike while the Iron is hott, and grinde while the rhe windes blow , and watch cuery opportu-nitie becaufe the fpirit will come and mooue the heart, as the Angel did the water , that fo wee may firft fteppe in and bee healed: therefore if you would get humiliation^ bee earneft for the fpirit; and you may haue him for asking, Gg 2' it

Lukcii.13 1

Meanes,

ler, 31.34.

Pauls CoM>erfion<

it is Chrifts promife to give him, if you want him, it is becaufe you docnot askc him^aske therefore that you may have him, and be humbled.

The 7 th meanes is this, that as we muft get the fpirit, fo we muft adde the word: it is true that the fpiritis the only meanes to make us humble, it is the efficient meanes, without which nothing will humble us, it is as true alfo of the word: becaufe the fpirit makes the word, as the inftrumentall meanes to humble us, and therefore if you would be humble, you muft joyne with the Spirit the Word, and that'you may have the word effediual-ly to humble you, you muft doe thefe things.

Firft, you muft labour to get the faving knowledge of the word, becaufe it is the meanes to humble you, that is, the Word with the Spirit in-lightens the foule: for as a man that is in the darke, cannot fee any thing till hee have a candle, fo he that is ignorant of the Word,he is in darknefleand cannot fee his finnes in fuch a manner, as to humble him: or as a man cannot fee the motes that are in thehoufe , till the Sunne fhine into the houfe, though they were in the houfe before 5 fo hee that hath not the faving knowledge of the Word in his heart, cannot fee the ftverall windings and twinings,and corners, & corruptions of his heart, till by the Spirit he come unto the faving knowledge of the VfQT&.Ahab faw not the chariots and Horfemen of Ifrael which CMicha faw,becaufe he was Ignorant of the Word 5 and therefore the Lord faith, Ierem. 31. 34. theyjhali know meefrsm

the

Pauls Com>erjion<

the greateft unto theleajl, they chinke they do know me, but indeede they doe not, but then they (hall know me; that is, when I haue giuen them my fpirit, and by the fpirit they haue attained unro the true knowledge of the word, then they (hall know me 5 they knew me before,and they knew finne before, but now they (hall know finne by the word I in another manner then they did: fo Paul^ Rom.j. j^faith,/ knew finne By the law, that is,I knew iinne before , but now I know finne by the word in another manner then I did} I (aw it, but not with that hew as I did, before the law had made mee to fee things in another colour then afore: Labour,as to get the fpirit fo to get the fauing knowledge of the word : The Apoftle faith i Cor. 2.10. that the fpirit fearcheth the dupe things ofGod-jxow thefe things are (howne unto us by the word, they are plainely difcouered unto the foule in another manner then before; Knowledge workes a deepe impreflion unto thefoule of a Chriftian, and fearcheth into the corruptions of the heart, into the diuers lufts of the fle(h, findes them poyfonableand hence is humbled, for where there is the greateft knowledge, there is the greateft light, and where there is the greateft light, there is moft filth feene$ and where there is moft corruption feene,there is greateft caufe of humiliation, therefore that the word may humble you,iabour to abound in knowledge. Secondly, as you muftknow the word, foyou muft receiue the word as the word of God; if you will haue the word to humble you, you muft re- G gj ceiuc

lip

Rom. 77.

1. Cor.*, ro.

c>

xThcf.i.iS.

Micah.54,

Pauls ConVerJion.

ccivc it as Gods Word and from God 5 for if it doe come unto you, and be not received of you as the Word of God , but as the word of man, it will neither enlighten you nor humble you : this is the difference bctweene the word that is received , as from God; and the Word, that is received as from men: if you receive it as from God, it will worke effectually in you, it will make you to renounce the world, it will worke feare and humiliation in you; but if it come as the word of man, it will be flighted by you, it willtakeno folide roote in you, it will wither and bring forth no fruite in you: and therefore the Apoftle rejoyces in the Theflalonians 2. Thejfalonians 2. vcrf. 18. that they received the Word of God from him, not as the word of man, but as it was indeed the Word of God;

and therefore it was, that it

wrought

thofe

gracious effeds in them as it did, fo that no Church was fo commended of Paul, no Church fo eminent in grace, asthis Church of the Thef-falonians was. And fo ^Adam in the garden when hee heard the voyce of God, then he feared 5 becaufe when the Word comes as from God, then it comes with a force upon the conference, then it humbles and cads downea fin-ner, in CMicha 5. <verf. 4. the Spirit faith, And hee jhalijland and feed in theflrength of the Lord, and in the Cfrtajeflie of the name of God, that is, hee fliallfpeake fo as if Godfpakehirafclfe, and with fuch a Majeftie, that hee fhall con-

vincc

Pauls Corfterjion.

vincc the confcicnce, this was fpokenaf Chrift, and Chrift did fulfill the prophecie; and therefore the Iewes confefle, that no man fpake as this man fpake 5 and in another place , it is faid that Hee fpake as one having ^Authoritie, <JMat-thew 7. verf. 28. 29. Now no man fpeakes with authorise, whether hee bee an EmbafTadour or Conftable or any other officer, but onely when hee fpeakes in the name of the King, and ufes his name, then hee comes with authoritie, his words take effcdi: fo doth the Word, when it comes and is received by us as from God, then is workes upon us. Let us now examine our felves how wee have received the Word, whether it. hath come unto us with authoritie or no -j if it hath, then wee (ball bee humbled by it, but if otherwayes, it will not humble us.

Thirdly, if you would have the Word efFe-&uall, to humble you, you muft apply it, bring it home unto the conscience; other wife it will not humble you, as the precioufeft medecine will not heale till it bee applyed unto the fore, fo the Word will not heale the brachs and brui-fes of thefoule, till it be applyed unto thecon-fcience, for howfoever wee account of it, or though it bee in its owne nature, a two edged fword, yet except youftnke, it will not hurt, except you apply it, it will not heale the foule, by cutting of finne and corruption from the heart: therefore this is your worke to apply ir,

when

Matth.» 8 30.

Pauls ConVerfion.

I. Rule.

when wee hauc done our parts in preaching the Word, if you will receiue benefit by the Word in making it your owne, fo as it may bee vnto you the power of God vnto your faluation,then apply it, and fo doing it will make you humble, and receiue Chrift: now that you may attaineunto this, and that the Word by application may be effe&u-all to humble you,obferue thefethrce Rules which I will lay downefor your helpe herein.

The firft Rule is this, As you muft get knowledge before you will bee humble, fo now in the firft place,you muft not dcferre or put it off- when God doth giue you a fight of finne, it will be your wifedome to apply the medicine prefently whileft the wound is greene,the Word will have a greater' power of working then , then it will have afterwards : if it in this cafe be deferred, it will gather corruption, it will put you to more paine and charge; it is good therefore not to dcferre humiliation, or put off the working of the Spirit in this cafe 5 but if the Spirit giue thee a fight of finn?,pre-fently apply it vnto the Soule, and that fo much the rather, becaufe the hbour will bee lefte, the paine leffe, and the danger leffe. When a bone is out of ioynt,it is good fetting it whileft it is hot, no man will deferre it; in fuch a cafe the defying of it will be with much more griefe: fo when the heart is put out of loue with finne, if youthen prefently apply the Word unto it, it will humbl and change you, but if you defer, it will be a hard and difficult thing to bring the heart unto repentance.

Pauls Corttterfion.

—

tance: to bring it unto a good frame and foft di£ pofition : Againe therefore confider this, and make good ufe of the opportunity: the Apoftle gives the reafon why it is fo hard to bring the heart unto a fit temper againe,#e£. 3.13. Take heed,faith he, that you be not bar dried through the deceitfnines of fmne: there is a deceit in every finne, which if you taoke not unto it, will beguile you 5 if you doe not putoutthefparkc, it will be a harder thing for you to put out the flame, to ftoppe the paffageof finne; but you will be like unto \hok y Rom. 2.5. that have hearts that cannot repent, hearts paft grace , therefore take heed of quenching the fpi-rit, and this we doe when wee put off repentance, and humiIiation,whenwearcby thefpirit brought unto a fight of our finncs.

The fecond rule is this, as in the firft place, we muft not put off the worke of the fpirit. To in the fecond place,we muft not maketoo much hafte out of it: you muft not tbinke that a little humiliation will (erve the turne,a little forrow,afew teares, or a few fighes} but you muft continue in k, and it muft remaine in you: the contrary unro this,is that forrow which the Lord reproves in the people of Ifrael, Ifaiah 58.6. Is this thefafl that I havechofen that men jhouldhang downe their heads like a bulrufi? for a day : they were affected with finne, and it wrought fome eftc<fi in them, but it did not conti. nue, it was but a for a timc,it lafted not, and therefore it was that the Lord hated it: you muft let forrow breed in our hearts,you muft let it ftil con-Hi h tinue

2 n

Heb.jiij.

Rom.2>J.

2. Rule.

Ifaiah $8.£.

Levici&xj,

Pauls Court*erfion.

tinue with you, or clfc it will not humble you: the nature of the bulrufh is, for a time to hang downc the head, when it is over-preft with water, but when it is dry,. then it lifts up it fdfe againe; fo there are many, that for a time will hang downe their heads, and feerae to have this true forrow, but it is but when fome judgement is upon them, then they can humble themfelves, and cry and wcepc: but when k is removed,that is, when they are freed from the judgement, they are lifted up, their humiliation is gone, now that you may have this humiliation, to continue with you, you muft doe as the Apoftle exhorts you, lames 4. 8. you muft purge your hearts : that is, you muft purge hy-pocrifie away that deceives you in the matter of humiliation, and if yoaaskehowyou fhall keepe your hearts humble, hee tels you how, Let^ faith he, your joy be turned into mourning: that is, keepe a tafte of finne, and the difpleafurc of God in your hearts, and this will humble you ^ therefore you muft continue in forrow: this was that which was commanded the people of ifrael, Levit. 16.29. 7'oufhall'bumbleyourfelves, and doe no worke at all: they muft feparate themfelves from all fuch workesonthat day, which may bee a meanesto keepe them from humiliation: for the obje#,being faolden long on the faculty, it will at laft humble us; for our nature is like the fire if matter be not upplyed unto it, it will goe out, fo if we keepe not a fence of finne, humiliation, and forrow in our heart, it .will dye. Therefore you muft take _ paines

Pauls Cenferfion.

*V

paines with your hearts, and fet finne ftill before you, Davids finne was ever before him, and Paul was ever humble in remembring his finnes: therefore let this humiliation and godly forrow bee in you, not like a land flood, but like a /pring: this forrow muft ftill be running and fpringing and flowing orelfe you will not remainehumble: I confefle, it is true that they that have received the fpirit, have not the fpirit of bondage to feare, that is, to forrow hopelefie, but yet they have received fuch a fpirit that keepes them ftill in awe r that keepes them ftill in this forrow, that keepes them ftill in feare; but yet the evill that is in the forrow and feare is taken away, becaufe of a mixture of fpirituall joy, hope,and confidence,that they have wrought in them by the fpirit.

The third is this, you muft proportion your humiliation according unto your finnes $ if your finnes have beene great finnes, then your humiliation muft be a deepe humiliation: this wee fee in dUnajfes^ as his finne was exceeding great, fo his humiliation was exceeding great: it wrought in him a great meafure of humiliation, and fo Peters finne was great, and his humiliation was great, for as the finne is greater or lefler, fo the humiliation fhould be greater or letter, becaufe the greater the finnes are, the greater fhall bee the judgement for \ them: and therefore when you can pafte over your finnes, as little finnes, it is a figne that you are not humbled, for if you were, you would then other-wife conceive of finne : now where there is great

Hh 2 finnes

rfe.

Pauls Conyerjion,

finnes forgiven, there will be great love, as the ivommin the Gofpell, fhe loved much: that is, (lie had many finnes forgiven her, therefore (heeex-preft much humiliation and love unto Chrift. A-gainc, lee every nun labour to feele their finnes the more,that they may love Chrift the more $ for that which the affections are mod affe&ed with, that the underftanding apprehends moft, and then the bent of the will followes, and a man may, if he will, come unto this to fee finne in himfelfe, in fucha manner as to humble him, and make him to love God the more. As a man that hath a de-fire to fee the Prince in a multitude, hee will ever faften his eye unto him: fo if a man would but faften his underftanding and minde upon finne, he would at laft fee it to humble him, and this did David in the finne of Vriah he brought his finne unto this, that it was ever before him, no finne humbled him as this did: And thus much for the meanes of getting humiliation.

Is it fo that humiliation is fo neccflfary a condition on our parts, though as I faid before, it is not Amply ncceffary on Gods part, neither a fimple grace becaufe there is no promife that follows it,but the promife is made without exception of perfons, or conditions generally unto all, Wbofoevermll, let him come and take of the water of life freely, that is, without any antecedent condition (faith excepted): yet as I faid, except we be humble, we J will not come in and receive Chrift, and without

Chrift, there is no meanes to bee faved, and this

we

/

Pauls Cont>erfion,

237

Pfal.5i.i7.

we will not doe till we be humble, therefore it behoves you to examine your felves, whether you have this condition in you or no: and now, that*I may makeyou willing to examine your felves (for except you be willing you will not) confider thefe three things tomoove you hereunto.

Thefirft motive is this, confider that all that | you doe till you bee humble is loft labour 5 you I heare in vaine, you reade in vaine, you receive in vaine, you pray in vaine, you givealmes in vaine, till you be truly humbled. PfaL 51.17. thefacri-fices of God are a broken and contrite heart, all the prayers that a man makes, all thealmes that hee gives, all the holy duties that he doth performe, if they doe not proceed from a truely humbled foule, they are unfavory things, and that for thefe reafons.

/. Reafon. The firft reafon is this, becaufea broken heart, is the altar on which we muft offer; whatfoever we offer up to God, they are not fuch as God accepts of, if they be not offered up upon this altar, for the facrifices of God are a broken heart, a truly humbled foule: for as in the time of the Law, the Prieft was to offer up facrifices for the people in all humilitie, fo Chrift in the Gof-pell on the CrofTe with a broken and a contrite fpirit, offered a facrifice for all his children, and makes them acceptable unto God, yet except the heart be humble, he will not accept of a finner.

//. Reafon. The fecond reafon is added in ifaiah 66. 2. hee will dwell in a broken and a contrite fit-

Hh 3 rit 7

2.

Reafon*

1. Reafon,

Ifaiah 66.1.

3» Reafort.

lames 1.7.?.

a. Motive.

Pauls. Conner fon.

rit 7 a humble foulc is a fit habitation for the fpirit, now the fpirit dwels in the heart as the funne in a r houfe,by communicating his grace untothefoulc 5 where he will come into, and where the fpirit will dwell, there he doth certainly love, and no (boner doth he dwell in the heart, but he will fill the hdart full of holinefTe; and on the contrary, he will not come neere a proud heart: therefore if c-ver you would have the fpirit to dwell in you, syou muft get humble hearts.

///. Reafon. The third reafon is, becaufe except a man have a broken heart, he will not beconftant withChrift, he will ferve him but by halves and fits, and not conftantly, now and then, as paffion rules him 5 but when a man is truly humbled, hee will keepe clofe unto Chrift: now a man that is unftable, God doth not efteeme of as a friend, he doth not cfteem him as a friend that is unftable, becaufe he knowes not how to depend upon him, hee ftands now with him , but whether he will when he (hall need, whether he will hold clofe to him or no he knowes not, and therefore the Apo-ftle faith, that the unftable heart fliall receive no-thing of God, lames 1.7,8, God will not accept of any thing that he doth, thus you fee all is loft labour, till you be humbled, men are unwilling to loofe their labour in any thing, but much more in this, if they had hearts to beleeve it.

The fecond motive is this, becaufe whatfoever profeffiona man makes in religion, it is nothing worth, till a man be humble, for what is the rea- fon,

Pauls Conyerjton,

fon, that men doe not hold out in their profeflion but fall away and loofe their firft love, but becaufc they were not throughly humbled: for pride of heart frnothereth that forme of feeming grace at laft, that the corruption and hollow heartednefle that was in them is made apparent unto all: now that your profeflion is nothing worth, without humiliation, till you be humble is cleere by thefc reafons.

The firft reafon is this, except you bee truely humbled, you wil witter: you will not hold out in your profeflion, this was the quality of the firft ground, the plow had not gone deepc enough: they were not throughly humbled, there was feed fowne, an open profeflion of Chrift, but it lafted not, the houfe was builded, but the foundation was not deepe enough, that which fhould have kept the houfe from falling, was wanting,and that made it to fall; fo it is with men, becaufethey want this humiliation: therefore their profeflion and they doe not continue, but part willingly, one from another: they will doe fomethings, but not all things, and they will forgoe fomethings, but not all things: and therefore our Saviour faith, Luke 14. He that willnotforfake allfor mjfake y is not worthy of mee: he is not worth the faving that prizes not raee above all things whatfoever, and a man will not prize Chrift, nor forfake all things for Chrift, till he be humbled.

The fecond reafon is this, becaufc till a man be cut off, that is, till he be humbled, hee will not

.•> grow

Ztf

1. Reafon.

$.Reafiw.

Pauls ConVerJion.

grow ftrong in Chnft, but hee will grow upon fome ledgiments of his owne, hce will reft upon fome thing of his owne: but when hee is truely humbled, and fo cut off and ingrafted into Chrift, he will grow peremptory in the profeflion of Chrift, depend wholly upon Chnft for graceand falvation and every thing elfe; hee will apply ftrong refolutions unto himfelfe to doe good; he will not forfakeChriftand loofe the fweetnefle that he hath in Chrift,for all the profits,pleafures, and delights in the world : and hence hce will draw fuch vertue from Chrift that will make him withftand all loffes,and crofles,reprochcs,and disgrace that hee fhallmeete withall, that will feeke to disjoynt him from Chrift; but this vertue none can draw from Chrift till he be humbledjyou will not grow ftrong til you be humblcd.-for felt wcak-neffe to good, is the way to ftrengthen grace.

The third Reafon is this, till a man be humbled, hee fowes his feed amongft thornes, hee fowes a-mongft his lufts, that chokes and deftroyes whatever good duty he doth performe 5 you know men will not fow their feede among thornes, becaufe as the place is unfruitfull,fo it is unfeafonable,men would be accounted unwife men in doing fo: fo it is with men that are not humbled, they fow many holy adhons amongft their lufts, and therefore it is that they remainepoore in grace; tillaman.bee truely humbled,finne is not mortified, and eve-ric unmodified luft is a thorne to every feede of grace in the heart, hinders the growth of it,burde-

neth

Pauls Conyerjton,

neth the heart and vveakneth grace, and therefore the Prophet faith, in Ier.$. 3. that they fowed their feed amongjl themes 7 and therefore it was , that it profpered not, it tooke away all the goodnefle of their a&ions,becaufe they were mingled with their lufts^mingle lufts and grace together,and you will never grow fruitfull ingood.

The third Motive is this, becaufe except a man be humbled, he cannot have any found comfort; for howfoever,as I faid,it is not a fimple grace,yet it is fo necefTary a condition , that except we be humbled,wewill not receive Chrift 3 nor come unto him s now all joy and comfort lyeth in the receiving of Chrift, and Chrifts accepting of you : Confider what comfort Camand Iudas, and others had, that did not receive Chrift 5 and againe,confi-der the comfort that Peter and Paul, and dfary Magdalen had in receiving of Chrift, and then conlider whether they had not this condition, and were not throughly humbled or no 5 it is true, the other were humbled, but it was not the humiliation of the fpirit, which is aworke of the fpirit, but it was a worke of the flefh: now if our comfort ftands in receiving of Chrift, and if we will not receive Chrift, till wee bee humbled, then it ftands us upon to examine our felves, whether this condition bee in us or no, or whether we have received Chrift with this condition or no, if you have not, you may fufpedi your felves, that you are neither Chrifts, nor Chrift yours, for this is the firft fteppe unto Chrift,

Ii he

241

I«e.4 ^

$ Motive.

K^infxv.

Pauls Converfion,

he that is truly humbled is in the right way to fal-vation: now if a man were to goe a journey, and were dirc&ed to goe by fuch ^ hedge, or fuch a Wind-mill, it ftands him upon t<3 marke diligently, whether he hath gone by fuch a place or not, that Co he may know whether hee bee in the right way to his journeys end; fo it fliould be with yon. I haue told you that if you be faved, you muft be humble -, that is, if you would goe unto heaven, you muft goe this way, you muft turne at humiliation 5 if you mifte this crooke, the further you goe on in this way of yours, the further you goe from the right way to faluation and happi-neffe.

But here a queftion may arife, that is, you may demaund what forrow or humiliation this is, that is Co neceffaric to the right receiving of Chrift.

To this I anfwer, confider that there is a turbu-bulent kind of forrow, which is not this forrow which is required for the receiving of Chriftrl call that a turbulent forrow which ends in defpaire,that the children of wrath are pofTeft withall, fuch as ludaij and Coin, and Achitopbel-, but this is not the forrow,that I would have to be in you,but there is another kind of forrow, which is a fad and deepe apprehenfion of fin, when a man fees fin in fuch a hue,with fuch a wadde, fo contrary unto God, fo contrary unto his good, that hereupon he fo for-roweth for finne, that hee feekes unto Chrift, both as a father to helpe, and a Phy fician to heale:

y«J

Pauls ConK>er(ion.

yet we fay not, that this alone is proper unto the godly, for many times they have bothjfometimes the beft of Gods children have horrors of conference, and are affrighted with hell, fo that for the prefent, they apprehend not Chrift, butthinke themfelves to bee veffels of wrath: againe many have them not, and ;yet are truly humbled, and therefore we may fay of thefe 3 as the father faid unto his two fonnes in the Gofpell: thofe that have this firftkindeof forrow, fay in their paf-fion, they will doe thus anc^ thus, and yet will not 5 againe, others that have it not, though for the prefent, they will not doe thus and thus, that is^ though they be not humble as others are, yet they will goe and continue with Chrift, and doe what he commands them.

And here another queftion arifeth,whether this turbulent kinde of forrow be of abfolute neceili-tie, that is, whether to the right receiving of Chrift, it is neceffary that Chriftians have this kind of farrow.

To this I anfwer; firft, that it is not the grea-teft turbulent forrow that breakes the heart and mollifies and foftens it, but there is another forrow, which I call a tempered forrow, and that forrow hath in it both a fight of hell, and a fight of heaven, a fight of finne, and a fight of grace in Chrift which farre exceedes this forrow 5 for as it is with jdy,thegreateft joy is not exprefTed by laughter, for thatisthegreateftjoy that is the joy of the inward man, fo ic is not the

Ii 2 greateft

243

i.guejl.

\^infw.

*44, |

Pauls Conyerfion.

2.Anfa.

1*Anfx».

greateft gricfe that is expreffcd by teares,and as it is not the greateft fire that makes the moft crackling and noyfc, nor that ihc decpeft water thar makes the moft roaring, fo is it not the greateft griefeor forrow thatexprefleth it felfeby this turbulent paflion of the mind 5 but the greateft gricfe is nothing when a finner apprehends feme within, and fees it in its owne colour , then it humbles him.

Secondly, to tills I anfwer, that there are degrees of this forrow, and this arifeth from the nature of men, fome men are of a more hardier nature then others 5 and againe fome are of a more fofter and tenderer difpofition: for example, fome mens flefh will healefooner then others, though the wound bee the fame $ fofome haue more fofter and gentle natures , and therefore fooner wrought upon: againe fome God intendes to build a greater worke upon, and therefore hee humbles them the more: againe, fome hee will feafon aboue others, and therefore will humble them the more, that fo they may bee fit for ir.

Thirdly, to this I anfwer, that although all haue not the like meafure of forrow, neither the fame apprehenfion of fin that others have,(& ther-forc are not fo much caft downe in fuch a manner as others are) yet it is not becaufe they are not humble at all 5 but becaufe the condition followes it fo clofe, that it hath not power to worke that effect in them, which it doth in others, that

fee

■

Pauls ConDerjion.

fee the fame condition a firre off, or roc at all; they apprehend Chrift by faith, and fo reconciliation through him^and therefore are not fo deie&ed as others that fee him not thus: and therefore bee not difcouraged, though thou finde that thy humiliation bee not fo great as others, the things may bee the fame; and the apprehenfion the fame, but Chrift, the condition of thy peace is apprehended neerc thee by faith ; and this qualifies the tempeft of thefoulc, but Chriftis not feene of the other as a Sauiour: and this makes the differences as for example, there are two men fet upon by robbers, the one fees no helpe, or no way to efcape; and hereupon hee is marveloufly affli&ed and aftonifhed becaufe hee findes himfelfe vnable to rcfift or make his partie good with them: but the other man be-fet with robbers, fees another neere hand that will ftand clofe to him ; and thereupon hee trufts, hopes, and depends upon the man to helpe him, this man fees the danger afwell as the other and feares, but his feare is not a diftra6tcdfeare,neither 4S it fo great as the other, becaufe it is mixed with joy and confidence,in that he fees a way to eicape, yet he feares the fame that others feare,and is true-ly humbled, and thankefull unto him that faves him from the danger : thus it is with many Chri-ftians, they that haue a turbulent kinde of for-row,fee death,and hell,and finne, and damnation y but hee fees Chrift fo farre off, that hee cannot depend upon Chrift as a Saviour,and hence for the

Ii 3 prefent

Pauls Corfperfion.

lohn \6.$.

prefent is marvelloufly caftdowne, but hee that hath the mixed forrovv (poken of 5 fees the-famc in the fame manner, but withall hce apprehends Chriftasahelper, as a Saviour; and hereupon is not fo much deje&ed and caft do wnc, as the other and yet notwithftanding is as truely humbled and thankfullasthe other: therefore labour to get a heart fenfible of finne, that is, labour to know dnncj and the evill of it 3 and withall labour to fee Chrift, orelfe you will bee over-frighted with them: as a man that is in prifon for treafon, or a great fad, hee knowes before whar Ccntcncc the Iudge and Iury will paffe Qpon him, but he cares not, if before he have got the Kings pardon: fo if you know finne, and know the punifhment of finne, but know not Chrift, you will have no comfort in your knowledge: labour therefore to get the holy Ghoft, for it is the worke of the holy Ghoft to convince the world of finne. John 16.9. a man is no fooner convided, but there will be a change wrought in him: for a man is then convift, when hee is overcome every way, and thus the holy Ghoft will convince you of finne : feeke what way you will to keepcoff theftrokeof the Spirit, yet you (hall not be able, and this ftroke (hall humble you, if you belong unto God, a^it did Paulin this place.

But you will fay, how (hall I know whether I am truely humbled or no I For your better helpe, I will lay downe fome fignes by which you may examine your felves, and then accordingly you may judge of your eftates. The

Pauls Corwerfion.

I. Signe.

The firft figne whereby you fhall know whether you bee thorowly humbled or no, is this, if you love much 3 it is a figne that you are thorowly humbledrthis we fee in the woman in the Gofpel, j and it is Chrifts commendation of her, that fliee loved much,that is 3 fhe was fenfible of that which Chrift had done for her; therefore her love to Chrift vyas exceeding great 3 no labour too great 3 nothing too precious for Chrift,and this we fee in Paul alfOj Chrift did much foxPaul, and Paul thought nothing too good for Chrift: therefore peremptorily he concludes that he is ready 3 not onely to fuffer 3 but to dye for Chrift; feeing Chrift faved my foule from hell, and that by fuch a price of fo much worth 3 as his owne blood was, how can I then thinke that my life is too much for Chrift 1 therefore examine your felves 3 examine your humiliation by your love 3 if you love him not above all things, if you prize him nota-bove all things, you were not as yet truely humbled: and that I may perfwade you to love Chrift, and grace, and holinefTe above all things confider thefe two motives.

The fir ft motive is th is, confider the goodnefle ; t Motive. of the thing that I perfwade you unto : the goodnefle and excellency, that is in the things of the world, makes men to love them: men will not love any thing,except they fee forne excellency in it 3 or at leaft wife efteeme it fo 3 but if it be excellent then it winncs their love: fo it will be with you in this, if you fee into the excellency that is

2. Motive.

rams Lonverjton,

I Cor. X}!

in Chrift, and grace, it will winiieyour love, you will prize him above all things: no man will prize a Iewell till hee know the worth of it, fo no man will prize Chrift as excellent till hee know him: therefore labour to bring your hearts unto fuch a frame, that you may fee that excellency that is in Chrift, which you cannot fee in any thing elfe, and then you will love him above all things.

The fecond motive to perfwade you, is this, that this good you fee in Chrift is yours, if you be his: now that which makes a man to love any thing that he hath property and right in, is this, becaufe it is his owne, and if you aske him wherefore he loves his wife, or his child, or his goods, hee will anfwer, becaufe they are mine owne: fo till a man make Chrift his owne, he will not love him above all things, but when hee is once come to this, that Chrift is his owne, then he will prize Chrift above all things, and love him above all things; (mine owne) hath a great force, that is a part of my felfe; fowhen Chrift is your owne, when you have made Chrift a part of your felves, then you will love him, and prize, and efteeme of him, as you doe of your felves: and you will as unwillingly part with him, as with the noblcft member of your body; therefore examine your humiliation by your love: I fay, not f<i much by the greatnefle of your humiliation, as by your love, the effed of it: examine your love by your prizing of Chrift, and grace, and goe through all the wdrkes of love, i Cor. 13. it is patient, it fuf-

fereth

Pauls Conyerjton.

fereth much, it envieth not, it feeks not his owne: thus examine, whether you can patiently endure reproach, and fhame,and difgracefor Chrift \ examine whether you can rather loofe your right, then by getting of it 3 diihonour the Gofpell: examine whether you doe not murmure or repine at the profperky of others, when your felvesare in a meaner condition ; examine whether you bee gentle, meeke, and eafictobee intreated of your inferiours, or equals 5 if you can doe thefe things, and that from this ground, becaufe the love of God in Chrift conftraines you, it is a figne that you are truely humbled.

The fecond figne whereby you fhall know whether you bee truely humbled or no, is this: examine whether you trembleat the Word, when it is preached: it is the figne that God himfelfe gives, ifaiah 66.2 . / will be with him that trembleth at my Word: hee whom the Word hath humbled, in whom it hath wrought this effeft, even to make confeienceof all his wayes, that labours to fee e-very turning of his heart, and feares his corruptions, that they will mafler the worke of grace in him y this man is truely humbled. Ecclef?. i. / considered in my hearty that the righteous, and the wife, and their workes are in the hands of God, &c. That is, his heart is taken up with a lblid care of offending God: he will not truft himfelfe, or his heart with any thing, he fees and feares God, both in his power and holineffe: hee feares the threat-ning of the Word, and hee is affe&ed with the Kk promifes

249

2. Sigtie.

Ifaiah6l.».

EcdcCi.1.

Pauls ConVerJion,

promifes of the Gofpell. Onely by the way take this caveat with you : it may bee you feare the Word, but take heed that it bee a right feare, for in this feare there are two things. Firft, there is jthc fire of the coale 5 and then fecondly, there is the filth of the coale. Now it is a great fault of many men, they are more affrighted with the fire of the coale, then with the filth of the coale; finne troubles them more, becaufeof the wrath of God, and hell, and damnation, which by the Word they apprehend, then becaufe ofthe defilement that comes by finne, that defiles the beauty of the foule: therefore by this you fhall certaine-ly know whether you be throughly humbled or no; examine, what is your carriage towards the Word, when it convinceth you of finne, are you then ftrucken with an aftonifhment, and amazement, and doth this forrow continue upon your hearts, or elfe when your are reproved of finne, and you find your felves guilty, doe you onely fighand fob, and grieve a little, but anone your hearts begins to flight them: is it thus with you, then it is a furefigne, that you were never thorow-ly humbled ; for as it is with a difeafe, wee fay a man is not healed, till he bee healed at the roote: fo a man is not truely humbled till the Word worke this efFe& in him ; namely, to make finne a burthen unto him; howfoevcr there may bee a a falve made that will cure the wound, skin it o-vet, yet it will not continue,but breake out againe ; fo though men oftentimes may feeme to bee humbled

Pauls Conrperfion.

bled by the Word, yet the truth is, they deceive themfdves 5 the difeafe of their foules was never throughly healed, it may be fome mercy skin'd it over, and hee thought he had beene healed, but it breakes outagaine; heerefpe&s not the threat-nings of the Word, but he goes unto evill company againe, he will prophane the Sabbath, and fweare,andbedrunke againe 5 if it bee thus with you, you were never truely humbled, for if you were, you would tremble at the Word: what (hall we fay, doe you tremble at the Word, when you are no more mooved at it, then the feates you fit on? we may preach the Law, and damnation, and fpend ourfelves, and yet it will not worke upon you this effeft, as to humble you : but till then, never fay that you are humbled,and by this therefore examine your felves.

The third Signe, whereby a man may know, whether he be truly humbled or no, is this, examine how you ftand affe&ed to the Word, when it comes in the evidence of the Spirit, for as you are affc&ed to the Word, fo you are more or lefle humbled, if you feele a fwectneffe in the Word, a faving power in it, it is a figne, that you are truly humbled 5 and on the contrary, if the word be an unfavoury thing unto you, if you cannot lore it alone for it felfe,it is a figne that you are not humbled: now in the word, there are two things; Meate, and Medicine.

Firft, I fay, there is meate , a man that is not humble, never loves and aflfe&s Chriftnor the Kk 2 Word•

2JI

Pauls Cotrper^on,

Word 5 becaufe hce is full, and wee know that a man that hath a full ftomacke will fet light by the daintieft di(h,when as hee that is hungry will feed upon courfer fare. So it is with a man that is humble, he hungers and thirds after Chrift, pri-zerh the Word at a high rate, becaufe it reveales Chrift unto him, hee efteemes the Word not with eloquence, .but alone, the beft • when it comes in the demonftration and evidence of the Spirit, when it is purely Preached, when it comes as pure milke without mixture, then it is fweet unto him: but a man that is not humble, hee wilL not prize Chrift, neither relifh the Word when it comes in the evidence of the Spirir, when it is purely preached, but he muft have fomething joyned with it: as a man that is full, who cares not for eating Grapes, and therefore ftands looking and gazing on them ; or as a man that is not a thirft, hee will gaze more on the graving of the cup, then hee will defire to drinke that which is in the cup^when as the hungry, or thirfty man, he will not fo much gaze on the Grape, or refpeft the ourfide of the cup, as to eate and to drinke: fo a truly humbled man, he will not regard eloquence and wit in the Word, this is unto him but as a graven cup, that will not fatisfie him, but the pure word alone, is that which will fatisfie him,and nourifti him up in grace: A man that is not humble, is like a fieve that loofeth thorow it all that is good, but keeps nothing but motes anddurt: when he comes unto the word > if there be any thing that may fit his

humour

Pauls Conterfion,

n

humour, that he will hold, which is nothing but vanitie and nourifheth not: but for that which is able to feed the foule, and make him wife in all fpirituall wifedome, which is the application, both of the threatnings,and the promifes unto the foule, this he lets goe as not worth thekceping: and this is the reafon, why men remaine fo barren and fruitlefTe,becaufe they doe not rctaine that,or love that which would make them fruitfull inho-linefTe: thefe men are like children that cry for bookes,notbecaufe they have a defire tolearne, but becaufe they may turne over fome gaudy or gilded letters^fo thefe men,they come to Church, and they heare, and they receive the Sacraments, and they reade the Word, but not to learne to be edified by them, but to play with fome golden letters, to heare the folly and foolifhnefTeof him that prcacheth himfelfe and not Chrift , or for fafhion fake, or for fome other by-refped, but not to this end, that they m3y bee buildedupin grace.

The fecond part of the Word, is the Medicine part, the healing parts f° r 2 s there is power in the Word to fill the foule full of grace, fo there is another power in the Word to heale the breaches and wounds in the foule: now hee that will finde this faving power in the- Word, he muft be humble, he muft finde and feele himfelfe ficke of finne unto death , then the Word hath this power to fave and to heale, but if a man doe not finde himfelfe fpiritually ficke, the Word will never

Kk 3 heale

Pauls Converfion.

4. Signt*

Ezek.3^.3^.

hcale him; but it will be a quite contrary medicine, rather adeftroying medicine then a healing medicine,it will be unto him, like as the Sun is to him that hath fore eyes, the more the Sun Alines, the more offenfiue it is unto him , and the greater paine it puts him unto. So it is with a man that is not humble and ficke of finne,the more the Word lights upon his finnc, the more heeftormes and drives againft it: it is with him, as it is with a man that is ficke 5 when men are ficke,then every thing troubles them, then they will be humble;fo when men are fpiritually ficke,then finne troubles them: it is with them, as it was with Abfolon and David, there was a rumour of warre,before there was true warre; fo it is with men in this cafe, they have a kinde of warre in themfelves, they feele finne,and are affrighted with it, but the warre is not true, it is but a counterfeit warre,a feigned warre, becaufe it is betweene the confcience and hell, and not be-twcene the flefh and the fpirit, therefore examine your felves by this, whether you be truly humbled or no.

The fourth figne whereby you fliall know whether you bee throughly humbled or no, is this 5 when a man is little in his owne eyes, when hee thinkes himfelfe worthy to be deftroyed, this wee fee to bee the true property of a humbled foule, in Ez,e . 3 6.Then [hall you remember your own euillwaies^ and your doings that were not good , and\hali loath your felves in your owne fight for your iniquities^ they fliall fo remember them, that they (hall

thinke

Pauls Conyerjton,

think themfelues worthy to bedeftroiec^for then, and not till then, is a man truely humbled. Lam. 3.22. faith the Church, It is thy mercy that wee are not confirmed $ as iffliee fhould fay, lam worthy to be deftroyed,and therefore it is 2great mer cy in thee to faue me: now if a man bee humbled, he will bepatient,milde,and gentle, and louing,he will patiently vndergoe reproach and fbame for Chrift, and loue them that fhow no true loue unto him ; on the contrary, you may fee ifa man bee not humbled, then he is proud and impatient, collcricke and angry: Danid was humble in the matter oiVriah^ and Eli was humbled when hee heard the judgement that was threatned againft hishoufe, It is the Lord, faith he, 1. Sam. 3. Let him doe what is good in his owne eyes 5 that is, I am worthy of it,let come what will come: but if your hearts rife with pride and impatience, your hearts are not truely humbled and broken, for hee that is the humbleft man is leaft in his owne eyes: finnc will breake the heart of a holy man, and humble him; but if you be not humbled, your hearts will remaine ftiffe and ftubborne, that is, they will not yeeld: therefore the more humility that a man gets, the more is his heartbroken with finne, the lefle hee efteemes of himfelfe: therefore examine your felves whether you bee little or great in your owne eyes, and accordingly judge of your felves. The fift Signe, whereby you may know, whether you be throughly humbled or no,is this,exa-mine your obedience unto Chrift y if the foule be

hum-

*J7

Lam.j.u,

1 Sam.3.18.

2. Reafon.

% %

t*ut.7 vcrr^v*

humbled, it will ycild generall obedience unto God. True humiliation will breed obedience in you : now if you finde that you yeeld no obedience unto God,but you will notwithstanding pro- j phane the Sabbath, and be drunke, and game, it is becaufe you were never truly humbled, for if you were, you would yeeld obedience: humiliation fits the foule for obedience, makes it of a plyable difpofition, and that for thefe reafons.

The firft reafon is, becaufe humiliation makes a man to fee God, inhisholineffeand power: he that before refpe&ed not God, when he comes to this to fee the power of God will fubmit him-felfe: an example of this wee have in Belchazer, thit feared the Lord after he was throughly humbled : but when a holy man with the power of God, fees the purity and perfe&ion that is in God, this humbles him more, and that alfo in regard of his owne bafheffe, and vilene(Te,and hence properly the obedience of a holy man proceeds. O-bedience depends -upon humiliation. As with men when a man or woman fees the power of a fuperiour,and that he is under his power,then hee becomes humble and obedient.

The fecond reafon is, becaufe humiliation makes a man to defire the favour of God : now you know, a man that defires the favour of any man, he will doe any thing that may plcafe him, he will yeild obedience unto all things, to all his demands,toall his requefts, no labour and paine is too great for to take for him, becaufe lie feekes his

favour

rauis kronyerjion.

favour, fo it is with a Chriftian, he will doe any thing, or fuffer any thing for Chrift, that may pleafehim, becaufehefeekes his favour, to have familiarity, and inward acquaintance with God.

The third reafon is, becaufe humiliation makes a man to chQofe God to be his Mafter,to be ruled by his Iawes, to live under his commands, and to obey him in all things: and this is true obedience when a Chriftian choofes God, an^ grace, above all things in the world, otherwife it will not bee free obedience; as a fervant that ferves a wicked raafter, he obeyes him, but it is forc't obedience, ^ibecaufe hee cannot otherwife choofe, for if he Tbuld have his will, he would not fervehim: but when a Chriftian choofes God to bee his Matter, he will thinke nothing too much for him, he will doe his will freely in all things.

The fourth reafon is, becaufe humiliation breakes, and tames the ftubbornenefle of our nature, and makes it gentle and plyable (I fpeake all this while of the humiliation of the fpirit) unto good: as a young horfe, or a young heifer, when they are broken become tame, and gentle $ fo a man that is truely humbled, that hath the ftubbornenefle and perverfnefle of nature broken in him, hee will then yeild obedience unto God. For example, take a man that is troubled in con-fcience j who more humble, who more willing to be reconcilcd,who more willing to obey then he? or take a man that is broken in eft ate, though hee was proud and high minded before, yet now hee

LI will

*J7

iMafitt*

4. Reafon.

r

-

JL^O

Aft.n.ij.

j. Reafim.

x auu \suiv t/1,1 jfv/rvt

will be humble, and labour by all obedience, and fubmiflion to raife bis cftatc 3 for humiliation will brcake the heart of all, but withall it foftens the heart of a holy Man: this we fee in Paul. Atts 21. 13. When the Iewes would have perfwaded him from going to lerufalem: he anfwers them. What doe you medne to breake my heart > Wherefore doe you weaken my defire * Pauls heart was fet in him to fuffer many things for Chrift 5 and therefore whatfoever hee meets withall that fought to per-fwade him to the contrary, it pierc't him unto the heart: if you then be truely humbled, theftub-bornenefleof your nature is tamed.

The fift Reafon is, becaufe where there is true humiliation, there is willingnes ofminde, and you know a willing minde will fuffer any thing for Chrift, and till then no man will: when a man is willing to doe a thing, that which hinders him pinches him; but a man that is humble is willing to doe any thing, or fuffer any thing for Chrift; he will obey Chrift in every thing, becaufe hee fees andfeeles the burthen of finne; and againe, hee knowes the vertue and excellencie of Chrift, and prizeth him aboue all things, fets him at a high rate,and lightly efteemes and fets by, either profit or pleafure: What is the reafon that men will not obey:'but becaufe they value their lufts at a higher rate then they doe Chrift 5 and this is becaufe they are not humbled, they are not able to fadome the length and the breadth, the height and the depth of the excellencies that are in Chrift 5 but it is o-

thcrwife

^_^=

Pauls ConVerfion,

therwife with a regenerate man- nothing fodeere and precious unto him as Chrift is, hee willloofe all things, and part with all things, before he will part with Chrift, hee will yeeld free obedience unto Chrift, becaufe hee is throughly humbled.

The fixe fignc whereby you fliallknow whether you be truely humbled or no,is this, examine how you ftand afte&ed with worldly pleafures, worldly profits,& worldly joyes: are thefe delightfome to you,doe you make thefeyour onely delight and joy 5 then it is a figne that you were never as yet throughly humbled, becaufefinne as yet is not a burthen unto you; for if a man apprehend finne deepely, if he fees finne as it is finne,contrary unto the nature, puritie, and holinefteo^ God hee will not minde earthly things fo highly or principally as to rejoyce in them only; therefore examine your hearts how you ftand affected with the things of the world: and therefore the Apoftle faith, Let him that is great in the world hee low in hisowne eyes : he that is truely humble,he will prize Chrift, and grace, and holineffe, as the greateft and moft precious and excellent things in the world: as for example, a man that is ficke, when he is ficke then he will takeno pleafure in any earthly thing, becaufe hee is humble; but if you tell him that Chrift is mercifull,that he will receive humble finners unto fauour, he delights i|i nothing fo much, nothing is fo excellent unto hitii as this; but when he is well againe, then hee delights in the world againe, and the reafonis becaufe he was never truely humbled,

LI a but

259

6. Signe.

lames 1.

Dottrine.

Pauls Com>erfion,

but prizes the world, & takes more pleafure in the things of the world, then he doth in grace: but it is otherwifewith an humbled foule, that istruely humbled; and it will delight more in Chrift, and grace, and holineffc, then in all the pleafures and profits in the world.-therefore examine your fclves whether you are more affe&ed with the world or with grace, and accordingly you may judge of your eftatcs, whether you bee truely humbled or no: and thus much for thismeanes, and for this point, we now proceed unto that which foliowes.

^indhee Jaid Lord\ what wilt thou hauc meeto doe?

The point is this JIbat fm is in itfdffull of griefe andbitterneffe, and men ftallfinde it fo,fooner or latter. I gather it thus. Paul was affrighted with his finne and trembled at it, it appeared unto him in anuglyfhape; hence he cryes out, Lord what wilt thou have me to doei that is,I am in a ftraight,I cannot tell how to be freed from finne,and I will doe any thing, or fuffer any thing for thee fo I may be freed from finne: now I fee finne with griefe to be a bitter thing: And fo K^idam faw the bitternetfe of finne when hee hid himfelfe from God in the Garden 5 andfo Dauidfaw the bitternetfe of finne when he made the 5t. PfaL How earneftly prayes hee to be freed from it, to haue the fting of it taken away, to fcele the favour of God againe, which then he felt not i Now that finne is thus, we will prove it unto you.

Firft, I fay, that finne is full of griefe and bit-

terncfle,

Pauls ConDerfion.

i6

T\

ternefTe, the Prophet calles it bittcr^in lerem.2.19. Knovp> faith he, that which thou haft done is bitter and evilly that is, you fhall find it bitter: nay it is bitter now, if you tafte it 5 and it is alwayes fo^ though you doe not alwayes feele it fo; as the Serpent al-vvayes hath a fting, though hee doe not alwayes ufeit, fo though finne doth not alwayes appeare bitter unto you, yet it is, and it appeares not bitter oftentimes to fome, becaufe it doth not ufe its fting alwayes ; but finne is bitter, becaufe it is thecaufe of all affli&ions: I fay, finne is the fting and edge of every affli&ion , take finne from the affli&ion, andaffli&ionwillbebut a bulke without a burthen, or as a Serpent without a fting, or a fword without an edge : and on the contrary, nothing is bitter, nor hurts, if finne be remooved: Paul had a good confeience, becaufe finne was not joyned with it, and therefore the affli&ions, im-prifonments, and reproaches, that he met withall did not hurt him, they had no fting in them, in 1. Cor. 1 j. J 6. faith the Apoftle, The fting of death is finne, and the ftrength if finne is the Law. That which gives a fting unto death is finne, and that which gives a fting unto finne is the Law; for if it were not for the Law,there would be no finnc,and if it were not for fin, there would not be any fting orbittcrneffe in death. Therefore finne cannot choofe, but in its owne nature bee exceeding bitter and evill: and therefore eftecme how you will of finne, now; but if once you come to know God in his power and greatnefle, then you fhall

LI 3 know I

Icrem.t.i?,

iCorliM*.

.

Pauls Conyerfion,

i.

i.Rtafon.

know finne to be bitter and cvill: and thereafon is, becaufe finne makes us to fee God , as a Iudge ready to caft us into hell, out of his prcfence, and utterly to deftroy us: What was the reafon, that Paul was fo affrighted and aftonifned in this places but becaufe hee faw God in his power, and holi--neffe s and finne contrary unto the pure nature of God: And what was the reafon that the Iaylor was fo affrighted? was it becaufe the prifondoores were opened ? no, but becaufe hee apprehended a wonderfull power in God; there was a glimpfe of the power of God, that (hone into his heart, and this was that which fo affrighted him : fo you fee that the more that any man fees into the power and Majeftie of God, the more bitter will finne beuntothefoule: as wee fee in ludas, he faw the wrath of God,and then finne became bitter unto himrnow there is a time when God beares the burthen of his children, and keepes it off from them $ elfe with Judas they would finke under them: a-gaine, fometimes hee doth not lay it upon them, but they lay it upon themfelves 5 but if God lay it on, they fhall fee finne to te a bitter thing.

Secondly, as finne is bitter, fo it fhall appeare to befo, unto all menfooner or later, and that for thefereafons.

The firft Reafon, is, becaufe otherwife God fhould loofe his glory $1 doe not fay, that this glory fhall be taken away: for nothing neither finne nor Sathan fhall take away Gods glory 5 becaufe all things workeforhis glory: neither can any

thing

Pauls Conyerfion.

**}

thing addc unto his glory,but I fay,if God fliould not make finne bitter unco men, fooner or lateralis glory fliould be fufpended for a time, and therefore it is ufuall with the Lord to prefixe unto many threatnings his owne name: the Prophets ufe it frequently after that they* have pronounced Iudgement againft rebellious finners, then they adde Thus faith the Lord, andyonjhafl know that I am the Lord , that is, becaufe you will rebell a-gainft mee, therefore you (hall know that finne is a bitter and terrible thing, becaufe I will not have my glory fufpended, therefore you fliall beepu-niflfied , that you may know finne to bee a bitter thing.

The fecond reafon is, becaufe every finne is the 2 , Reafon. breach of a juftlaw: now God will have theo-bedience of every creature framed according to his law, and all their anions muftbeefquared by this rule. And the law is this, Doe this and live $ if thoa doe it not, thou fliall dye: So that the Law is an Injundive Law, that injoynes either a man to doe or to fuffer the penalty: that is, jn-joynes punifhment to follow the breach of it: fo that if a man breake the Law , then hee fliall bee fure to bee puniihed. For God is zealous of his Law, and hee will not pafle a finner in the breach of it without fatisfaftion, becaufe every injunctive Law, as it binds to obedience, fo it binds the difobedient unto punifliment.

The third reafon is, becaufe #f the Iuftice of 3. Reafon. God: if hefhouldnotpunifli finners when they

finne,'

Pauls Conrperfion.

ob\eft.

A#fw<

I, Reafon.

finne, if hee fhould not make them to feete that finne is bitter, fooner or latter, he fhould not be God: therefore faith Abraham^ frail mt the God of All the earth dec right? Gen. 18. that is, fparcthe good but punifh the wicked: it is equity that hec fhould doe fo. And indeed if men punifh offenders that breake the juft Lawes of their Prince, (and it is equity for men to doe fo, other wife there would be no order in the world, nor no re&itude amongft men:) how much more fhall God c* For all the re&itude that is in the creature,comes from God: and therefore this being equity with men to punifh offenders, furely it is jufticein Goij r to punifh finners: it is his nature, for Iuftice in God is God himfelfe.

But you will fay, it doth not appeare fo,that God doth punifh offenders, for we fee wicked men profper in their wickednefle, and they have no bonds in their death, as lob faith; they feele finne not fo bitter as you fay it is, when on the contrary the godly fuffer much.

To this I anfwer, thatftiens Iudgement is contrary to the wifedomeof God in this thing $ God knowea better how, and when, and where to take offenders then men can : therefore though God doth fufpend execution awhile, yet it is not be-caufe they fhall efcape unpunifhed * but for thefe reafons.

Thefirftreafonisthis, he fufpends the execution of punifhment for a time, becaufe the time of punifhrnent is not as yet come. You know the

Crownc

Pauls Converfion,

265

Crowne is not wonne till the race be runne out to' the end, fo in this the full time is not come; finne is not ripe enough, but when it is full ripe, then he will lance them, and this was the caufe that the Lord did not punifh the Amoritcs , becaufe their finnes was not full: it was not come unto the full pitch, finne is growing all the time of a mans life : it is like fruir, it is fooner ripe in fome then in o-thers, and that is the reafon that fome goe a long time in finne,and yet arc not punifliedjwhen others are taken in the very fad: there is a bound and ftint fet unto every mans finne, thither bee (hall goe, and no further: and therefore the Apoftlc faith, Rom.i. 5 .that fome arc kept tilitbt revelation $f Godsjujl Judgement , till he reveale himfelfe in his juft Iudgementj this time is not yet come, and therefore it is, that they are not cut off. Againe the Apoftle faith in another place .• What if God will fuffer with great patience, the veffels ofwrath fitted for deftrufiion ? that is, what if God will beare with fome a great while, and punifh fome prefently < What doth it advantage them, have they caufe to boaft themfelves, er rather were it not farre better for them to bee cut off prefently, thcntobeefparedawhile, and then to have the judgement the greater i therefore when God will make his power knowne to men, hee will fuffer them with great patience, that hee may give the greater ftroke: it is true, men cannot conceive how God can beare, and be fo patient towards wicked men: but you muft know that He is full of pati-

M m ence:

Gen.if.!

Rom.M.

Kpoa..?****

i.Reafon.

3. Rufon.

L

Pauls Converjion.

encc: it is his nature, he is patience it felfe, though patience be a quality in us, yet it is not fo in God, it is his eflTcnce.

The fecond reafoft is this r hee beares long with wicked men, for the propagation, andincreafeof mankind s for if hee (hould punifh menasfaftas they offend, and defcrve death, how (hould the Church increafe, how (hould the Church ftand, this were to overthrow and weaken his owne power j but God is wife and knowes better how to turne the evill intentions and deeds of men, for the good of his Church: as for example, if a Captaine upon fomc generall fault committed by his fouldiers y if hee (hould execute all offenders, this were the way to deftroy his Army, and foex-pofe himfelfe unto the hands of his enemies, therefore he takes but a fcw, here one, and there one, to make the reft to take heed they fall not againe : thus doth God, hee doth not infli& punifliment, that is, prefenr death upon allfinners; but takes here and there one, to make them palpable examples unto the reft; as wee fee daily, how the Lord meets with the fins of men y then when they lead thinke of finne or God.

The third reafon,why God doth patiently beare with offenders,is this,#* doth it for the good of fonte that arc yet to be called, and therfore you know what the Lord (aid unto the husbandman in the Gof-pell, when he would have pluckt up the tares, let them alone, faith hee, untillthe harvejl: yet how-foever this comparison doth not alwayes hold ♦ true.

Pauls Com>erJt(jn,

167

true, for he did not forbeare the plucking of them up, expecting any change, but only leaft in plucking up them, heefhould hurt the good feed; for tares will never be wheate, fo they that are reprobated, will never convert: yet it holds good in this, hee lets tares grow, that is, he beares patiently with wicked men, even with thofe that as yet feemeto be fb, becaufe as yet they have not ex-preft the fruits of their converfion 5 and therefore for this reafon doth God forbeare long to puni/h the wicked, left hee (hould deftroy the feed of the righteous.

The fourth Reafon, Why God fuffercth long, is this, that he may try the heart, how it will carry it felfe towards him 5 not that hee knowes not the heart before, but that the heart may now know, that the Lord is patient, when hee (hall confider how patiently God hath dealt with him, and how long he hath borne with him ; for this makes men more inexcufable before God, and moreafhamed ofthemfelves, when they fhall call to minde, what time, what opportunitie, whatoccafion they have had to good, how they might haveftored themfelves with grace, and made their peace with him, and then how many finnes they have committed time after time, and then what checks of confcicnce after, to reclaime them- I fay, if men did but confider this, they could not but fay, that God is patient.

The fife Reafon, is this, although they be not affli&edas other men are, yet it is not, becaufe

Mm 2 they

4. Reafon.

Pauls Conyerfon.

i. Refreif.

.Rejpefl*

Prev.i.$i»

j. Rtfcta.

they are therefore notaffli<3ed at all, for indeed they areaffli&ed with thegreateft affli#ions that can be; other mens afflidiions mayfeemetobee greater, but yet not fo, but are lefTcr, whatfo-ever they may feerae to bee, and that in thefe refpe&s.

/. Reflect, Becaufe wicked men, they loofe the fpirit, God denies them grace, and thatisthe greateft affli&ion that God can lay upon any fin-ner, namely, to deny grace $ this was the affli&ion that God laid upon Saul, it had beene better for Saul thatathoufand judgements had befalne him, then to have loft the ipirit, the favour of God. Now wicked men they loofe the favour of God, they loofe the obtaining of faving grace, therefore whatfoevcr they fecme to be, yet the truth is, they are more affli&ed then other men.

2. Rejpeff, The profperitie of wicked mentis a puniflimentjfor that which flayes men,is a punifli-ment^but this the profperity of wicked men doth, fit them for deftrudtion, and therefore the Wife man faith, Proverb, i. 32. that prdjperitie and eafe flaies the wicked, that is, the more they profper and thrive, and rejoyce in their lufts, the greater ftabb doth finne give them at the heart, and the more irrecoverably are they fmitten; therefore they have no cafcfe to brag of their profperitie.

3. Refiett, Is this becaufe they may wither and die in their finnes, and that is a great punifhment; for becaufe they are not affiled as other men are, therefore it is, that their fuperfluous branches of

iuft,

Pauls Conyerjion.

269

luft,and covctoufnefTe, and pride, are not lopt off, for afflictions lop thefe off, which hinder the growth of faving grace, as you know the fuper-fluous branches of any tree, hinder the growth of the other branches, if they be not cut off they will make them to wither and die$ thus it is with wicked men, becaufe they are not afflicted , they begin to wither and grow cold unto good. The body doth not fo much wither with age, as the inward man doth by thefe lufts, theybreed a confutation in the foulc, that will not be recovered.

4. Rcftcft, Againe,though we fee them not afflicted, yet they have many afflictions which wee know not: even as the godly have many inward joyes and comforts in their hearts, which wicked men never felt, fo wicked men have many ftrong feares in their hearts, and many fudden flafhesof the fire of hell in their foules, much hollowneffe in their hearts, much forrow mingled with their carnall joyes, and often affrighted with the jawes of death, and arrefted with horrors of confeience, though outwardly they feeme to the world, to be the joyfulleft and happieft men in the world, yet the truth is, they are the moft miferable and for-rowfull men in the world, for as the inward joy is farrc greater then the outward joy, fo the inward forrow is farre greater then the outward forrow alone: thus you fee the point prooved.

The ufe of this fhould teach us not to delude our felves in the matter of afflictions $ in afflictions we are ready to conclude, becaufe our affiiCti-

Mm 3 ons

4. Re$e£t. t

Fft.

Luke 13.2.3.

Ad«y.

Pauls ConVerfion.

ons are greater then others, that therefore we arc greater finners •, but here you fee the contrary, the gregtcft finners are not alwayes outwardly the greateft afflifted, for God ufes a great deak of difference in afflictions, fomehee affli&s young, he takes them when they are greene^ others he lets them goe a long on the fcore, till they be old, yet he will meete with all at laft, either fooner, or latter -, therefore thinke not that thou art a greater firmer, or that thy finnes are greater then other mens are, or that God loves thee Idle, becaufe of thy outward affli<5iions : remember what the Lord faid unto the Iewes. Luk. 1 3.2.3. Thinke net, faith hee, that the Galileans on whom the Tower of Shiloim fell, were greater finners thenyou, or others finners : thinke not becaufe judgement was in that manner inffii&ed upon them, that they were greater finners: or that their finnes were greater, and did exceed others: but except you repent, yeefhall all likewife persfh; I will meete with you, and you (hall know that your finnes are as great as theirs was$ and folooke upon every finne that God hath puniflied, prefently, and the finne is as great ft ill, as ever it was: as for example the finne of lying. ^yiSts 5. Ananias and Saphira they lyed, and you fee what a judgement was infli&ed upon them, becaufe they had lyed to the holy Ghoft: cvena-gainft that light which the holy Ghoft had revealed unto them, and yet you muft know that a lye is not the finne of the holy Ghoft 5 for any regenerate man, that is in the covenant, may through

infir-

I

Pauls Conlperjion.

infirmitie fpeake an untruth, and yet not finne the finne againft the holy Ghoft; but I fay, the finne of lying is now as great as ever it was, and he that infflifted that judgement upon them, may MM the like upon thee: yet y@umuft know that this finne is not greater then other finnes ♦ but becaufe men might take heed of this finne for the time to come, he made them examples. Againe in Levit. 10.1,2,3. they that offered ftrange fire in the time of the law they were ftrucken with death, not that this was a greater finne then any now, but to teach men reverently to draw neerc unto God ; when we have to doe with any of the ordiaances of God to ufe them reverently, and to come with reverent hearts unto them. Againe, let uscon-fider what judgements have befalne lyers, and theeves, and prophaneners of the Sabbath, and drunkards, and luxurious perfons, and cozeners, and gameftersj that if wee be the like, the fame judgements may befall us, as hath befalne them 5 let us fet thefe asexamples,to take heed of the like finnes; as the Apoftle faith, 1 Cor. 10. 11. Thefe thingsfellupon them for our example y &c. That wee Should not luft <u fame of them tufted, &c. Now if finne bee as dangerous unto the foule as ever it was, itfliould teach us to take heed of commit ting the lea&fcvill: And that I may the better pre-vailc with you toforfake finne, confider thefe motives.

Thefirfl: motive to move you to forfake finne, is this,becaufe finne will make you aihamed 5 Rons,

6.21.

*7«

f -

Lcvir. io.i,i, 3.

1 Cor.ro. u(.

}7*

Sinne raiketh aihanaed.

2. Motive*

Heb.n.*.

I, Reafon.

Revcl.j.??. i Pct.1.4.

Pauls Cotn>erfion,

6.21. What fruit bad you then in thofe things whereof you are now ajhamed: what will it availeyou to doc that thing, that afterwards will fhame your for though the rootc of every finne feemeto bee fweet, yet the fruit of it is bitter, that is, both fhame, and fbrrow, and death: and againe,on the other fide, though the roote of every a& of god-linefle be a little hard, and bitter to the flefli, yet the fruite of it,is,honour and glory: And therefore the Prophet faith, lere.2.19. that to finneagainft God, is an evill thing and bitter, how fweet foever it may feeme unto you: let this therefore move you to hate finne, becaufe it will make you a-fhamed.

The fecond motive, to move you to forfake finne, is this,becaufe if you finne, God will beate you: though election be fure, yet you (hall not e-fcape corredion, which fliall be more bitter unto you, then the fweeteft finne, Heb. 12.6. Hee fcour-geth every fonne whom hee receiveth: if thou bee Gods fonne, thou muft make account to feele Qods rod. The Lord corre&cth his children, when they finne, for thefe two reafons.

The firft reafon is, becaufe finne is finne with God, in whomfoevcr it is, and he will be fure to fcourge him in whom it is $ if thou runne out he will fetch thee in,with hiscrooke^aqjj the fweeter the finne was, the bitterer will the fcourging bee. Rev. 3. 19. Whom I love I rebuke andchaflen 5 chat is, I will doe it without exception of perfons. 2 Pet. 1.4. lodgement mufi begin at the houfe of God.

Prrv.

Pauls Conyerfion.

Prov. i r.31. Behold the righteous jk<ill be recomf en-fed, or rewarded in thti life > how much more the firmer 5 if a holy man finne hee fliall bee affli&cd, then much more a wicked man. Andagaine, he that foweth iniquity, jhall reape affiiclion .• hee thac finnerh, muft expcdl the rodde, and it muft needs be (b, becaufe Gods children draw the neereft unto him, and he hath faid, that hee will bee fan ffifed ofthofe that draw neere unto him, Lev it. 10. 3. therefore for the keeping of them cleane, they muft be feowredjwhen they grow fouleand ruftyj they muft bee caft into the furnace, when they gather drofle.

The fecond reafon is, becaufe his children are the Temples of the holy Ghoft, wherein God delights to dwell 5 and therefore he will not fuf-fer any uncleanenefle to abide in them long, but will quickclyfweepeitout, with the beefome of affliction, as in Revel. 2.5. Remember therefore from whence thou art falne y and repent y and doe thy firfi workes, or elfe I will come unto thee quickely.

Ey, but I feelc nothing for the prefent.

I anfwer; yet after, though not now, thou flialt furelyfecleit, and in that thing that thou loveft raoft, which of all other, thou wouldeft not bee croft in, as David in his K^ibfolon^ and CMofcs in his going into Canaan: for that is Gods manner; if Ifraelloath Manna, God will make it to come out at their noftrils. And fo thou fhalt furcly feele thy finne, whatever it be, in the end: for as in the mifderaeanor of youth,wc fow the feeds of after-

N n di/eafes

m

ProT.11.31.

Levk.10.3,

2. Reafon.

RctcLi^j.

r. ObjecJ. <*Anfw,

j

Pauls Conrperfton.

2. Objeft.

Anfw. iCor.io.iz*

3. objett.

difeafes 3 though not prefemly felt. So godly men in their runnings out, fow the feeds of after-affii-dions, though for a while that harveft appeareth not above ground: fee it in David, in Salomon, in L^/i, inFz>ziah y whether all they fmarted not for it in the end •> and the longer it is deferred, the more will come together: asthofe that are ficke feldome, are ficke to purpofe when itcommeth, becaufe many humours lye heaped together ,. and lye infenfible a-while, and then breake forth at once 5 fo when thou haft heaped a great many of finnes together,the judgements of God will break out to purpofe againft thee,fo that thou fhalt feele the weight of them all.

Ey,but I am healthfull,andrich,and ftrongj and mee thinkes 5 affli&ions are not neere me.

This is anfwered in 2. Corinth. 10. 12. faith the Apoftle, Wee are not of the number of them^ that compare themfelves with themfelves , and commend themfelves-^ for they that doc thus are unwi/e: for as the hiding of theSunne , brings darkenefle in a moment, fo in an inftant 3 God can turne all up-fide downe,and will doe it on a fudden, when you thinkeyour felvcs fafeft.

I will commit it but once, if I might but commit it but once, I could defirc to commit it no more.

Remember, David numbred the people but once, and committed adultery but once, Sicktm and Dinah committed fornication but once, Amnio* committed adultery but once, Benbe* went up

to

_■■ r^.

Pauls Conlperfion,

to his fathers bed but once, Saul offered facrifice againft the Commandement of God but once, dfofes feared but once at the waters of ftrifc. lo-fiah difobeyed God, in going to warre without a warrant but once; Nadab and Ahibu offered ftrange fire but once: thofe two thoufand three hundred which were flaine for committing fornication, the fame day they weredeftroyedj"(it is likely therefore they did it but once) yet upon them and upon all thefe, the Iudgements of God were very heavy, for once falling; therefore finne not once.

Ey, but I am a regenerate man, and in the ftate of grace ; and therefore God will deale tenderly with mee.

So, firft, were raoft of thefe named before, yet God fpared them not: fecondly,againe thou flialt the rather be fharplier dealt withall, becaufeone that draweth neere unto him in profeffion, muft be more cleanethen others: thirdly, lob was in the ftate of grace, yet quickly mooved, for hee knew he could not efcape, as it is in lob 31. 2. to the 33. verfe, in which hee concludes, that the j wrath of God was a terror to him, and by reafon of his HighnefTe, he could not indure: foalfoin 1. Pet. 1* 17. though hee bee a Father, yet without re/peffs hee ]udgeth all men , therefore thinke not to efcape, if thou finne, becaufe thou art afonne, but rather expeft to be beaten the more.

But I may recover by repentance.

I anfwer, It is more then thou knowft, and that for this reafon, becaufe repentance is Gods gift, c-^__________ Nn 2 very

2 75

Jtfura,if s j

4. ObieSl.

X PCCM7.

J. Obiett.

6. Object.

Anfrv.

Heb,u.i£.

1 Pet.1.17. lob 34.11.

Pauls ConDerfion.

very time when it is renewed; if it be then his gift,

and in his power, then it is not thine, nor in thy

power to repent: mloh. 3. 8. thewindebloweth

where it lijleth ; and it is certaine, when wee have

once paft limites modefti* , w T ee are in prtcipitio:

wee cannot ftay our felves till wee come unto the

bottome of the hill, except God ftayes us: David

I and Salomon, thought they could have gone fo

; farre, that they might have reclaymed themfelves,

; but they were deceived; if thou cannot keepethy

fbulepure before thou haft committed finne,how

wilt thou doe to call it out, when it is once in i e-

very finne hardeneth the heart, and weakened) the

ftrength of the inward man.

But many have efcaped puniflimentj and fo (hall I.

I anfwer, never any efcaped, but they had it either inward or outward, fooneror later, though they havebeene Gods dcareft children: Heb. 12. 29. even our God is a consuming Jire, that is, he is zealous of his glory, to burne up and purge out by afflictions, the corruptions of his children: and in jr. Pet. 1.17. every one to whom he is a Father, fliall be judged, that is,affli&ed without refpeft of perfons, according unto their works: fo lob 34. 11. hee rewards men according to their workes: only this muft be added, the more wee judge our felves, and the deeper we goe in humiliation, the lefler God willaffliftus. Davidhumbted himfelfe fo farrc that God lent him word, that all hjs fins were pardoned. Yet what meafure of affli&ion

David \

———^— — - — ** *

Pauls Conyerjton,

David did need, that his heart might bee more broken, that he fhall have $ and every one elfe that belongs unto God: fo K^ikibs fained humiliation did deferre^and lefTen his punifhment $1 fay, le/Ten it onely, for notwithflanding he was flainc. E&e-chiah tafted of fome affii&ions, yet becaufe hee humbled himfelfe, a great fhowre of Gods vengeance fell not upon him ; humiliation is a meanes to breake the fhower, and ftill the winde, and calme the waves of the wrath of God.

The third motive to move you to hate finne, is this, becaufe finne will take away your excellency 5 even as a ftarre that falleth to the earth loofeth hisbrightneffe, fo when one that hath beene forward in religion, falleth to earthly and carnal! de-lights, then all his beauty, dignity, and excellency vanifheth: 6^.49.4. his Jacobs hd. fpeechunto Ruben, Thou hafi loft thy excellency thou art become as tveake as a^tf^becaufe he had defiled his fathers bed : nothing will take away a mans excellency but finne 5 affli&ions, difgrace, imprifonment, or the like doe not hurt a man , nay he may fhine the more for thefe: as the torch appcareth the brightest he darker the night is: fo if a Christian keepes his uprightnefle he will fhine ftill bright, let men doe or fay what they can 5 but it is finne that ble-mifheth, and taketh away oar dignity, and excellency 5 when a man keepes his uprightnefle, hee walkes in his ftrength, but when hedefcends onto any vanity,or folly$ it is his impotency and weak-nefle : therefore if you would notloofe yourex-

Nn $ cellency

277

$ Motive.

Gen,49.4.

Motive.

Pauls Cowerfion.

j. Motive*

PfaLi 8.13,14,

cellency, you muft loofe your finnes.

The fourth Motive to mooveyou to hate finnc, is this, becaufe the leaft finne violateth the peace of confidence, which is as tender as the apple of the eye; and you know the leaft mote that is,trou-blesit: finfle will fret and grieve the conference, it will inrageand difquiet it: if a gaod confeience be a continuall teaft, what a IoflTe is it to want it in time of health $ but in time of fickeneffe and afflictions how bitter will it bee to want it 1 If a man admits but of the leaft evill thing, though but an occafion of evill, reluttante Confcientia , that is, againft his confeience, it doth notonely take away a mans peace,but it galleth and vcxeth him exceedingly: for finnes in a mans confeience are like thornes in a mans feete, though all were pluckt out but one, yet that one is enough to trouble and grieve him: on the contrary, fee what comfort Paul had from a good confeience when he was in prifon: and what forrow Adam had in Paradife from an evill confeience: let this moove you to hate finne.

The fifth Motive to raoove you to hate finne, is, becaufe finne will bring upon you all manner of mifcries: all themiferies and affli&ions that wee tafte of here, arc meafured out to us for finnes committedj and on the contrary, all the comforts, peace of confeience, profperitie, and inward joy, are all continued to us according unto thepure-nefle of our hearts and wayes: as in Pfal. 18.25. 24. twos alfoufwight ,faith Davidjbefore him,and I kept

Pauls Conyerfion.

kept my felfe from mine iniquitk, therefore bath the Lord recompenfed mee according to my upright nejfe: according to the cleanneffe of my hands in his eyes fight: and then in the 25 5 & i6. verfes, both parts are clearelyexpreffed, that he will walke more fro-vvardlywith you, as you walke more fro vvardly with him : and againe, as you walke more purely with him, fo he will (how himfelfe moregraci-| ous and loving unto you: as for example, goe tho-row all the Iudges of Ifrael, and you (hall fee this true 3 looke to Gedeon^ one finne was the deftrudi-on of him and his houfe: looke to Sampfon^ that finne of fornication, brought upon him fhame,im-prifonment, and death.

i Againe, goe through all the Kings of ludah y and you /hall fee that they profpered fo long, as they profpered in grace, and when they fell into finne, then prefently they fell into mifery, looke to David, to Salomon, to Kehoboam, Ahab, to Aft, UMamffeSj (frc Againe, looke amongft the Cmn* thianS) fome were ficke, and weake, amongft them for not receiving the Sacrament worthily, fo all ficknefles in body, breaches in eftate,ill han-fels in bufincfles, troubles from enemies, griefes from wives, children, and friends, they all even now in our dayes proceed from the finnes, which you have committed. Againe, as I faid, all the profperity, whether it bee outward in riches, or honour, or wife, or children, or friends; or inward, thefaving graces of the fpirit, they all proceed from your uprightnefle of heart. And needs

it/

*79

Pauls Con'VerJton,

6. Motive.

Iobji.*.

it muft be fo, becaufe if God be the Governour of all the world , then it muft needs bee beft with them that fcrve him beft, and worft with them that offend him worft: this rule muft bee undcr-ftoodof the Saints to comfort them, and not of wicked men; for they want affli&ions, and enjoy profperitic in Iudgement: but with the godly it is not fo, therefore they are like to tafte of both in this life, according to their thriving in finne, and going backward inholinefTej let thismoove you to hate finne, that you may efcape thefe mi-feries.

The fixt Motive, tomoove you to hate finne, is, becaufe finne is avaine thing, itcanyeeldus no true comfort or content; and this we may fee in the vanitie and changeablenefle of earthly things, when we make them our onely joy, how foone are wee deprived of them { for indeed, what is our portion, or what can yeeld us any found andfolid joy and comfort, but God and Chrift? and fo lob reafoneth in lob 31. 2. what portion Jhatf I hxvtwith God almighty? it is nofmallportion, but a great portion to have Communion with Him, to be fure of Him for a refuge in all troubles , a Counfeller in all duties, a helper in all wants to ftand by us, when all elfe forfake us: he that knoweththe fweete confolations of thefpi-rit, will account finne and the world but avaine thing; I fay, nomanthatknowes the fweetnefle there is in the Communion with God, will Ioofe it for ail the plcafures of finne. lob 14.. hee fhow-

eth

Pauls ConVerfion.

eth the vanity of earthly thingsjfome conceive the comforts of the Spirit but a vaine thing, but this is, becaufe they never tafted of the fweetnefleof the fpirit: there is no man but he hath fomething that hereftcth his heart upon,as the Pfalmift faith, Some trufi in Princes , fome in riches-, others in their friends, but it is God that is the ftrength and prop of every fan&ified mans heart, on which every holy man and woman refteth ; now take from any man that which is his prop and ftay, and his heart finketh and dyeth in him like a ftone: fo will the heart of a childeof God, when the aflurance of the favour of God is taken away by finne: therefore as the favour of God is fweeter then life it felfc unto him, fo the very interruption ^nd fufpending of it, is as bitter as death: and therefore in this regard, finne is to be hated.

The feventh Motive, to raoove you to hate finne, is, becaufe finne is re files, if you doe but truly confider the reftlefnefle of the heart, till it be fandified, it will make you to hate finne: the heart is reftleffe, till it bee fet m a good frame of grace. Sinne is unto the foule, as a difeafe is unto the body ^ a man that is bodily ficke will never be at reft, till he be well: foa regenerate man is never at reft till finne be healed in him; wicked-nelTeisof a reftlefle nature, according unto that meafure it is found in any, as the Prophet faith, in 7/4/^57.20,21. where he compares the heart of wicked men unto the raging Sea , that ftill is in motion, purging and cleanfing itfelfe j foa holy

Oo man

281

7. Motive.

Sinnc reftles.

Ifai.j 7.20.21,

8. Motive.

Ezra p.*.

Pauls Converfior^*

g. Motive.

iSan.i 2.7,8.

man is not at reft, whileft his heart is not cleanfed from his finnes: let this therefore mooveyou to hate finne ? becaufc it is reftlefle.

The eighth Motivc,to moove you to hate finne, is, becauie finne is not acquainted with God, it hath no familiaritie with him, it is not accufto-med to ftand, or be in his prefence; it ftands in fuch termes with him, that the finncr dares not looke upon God, or draw neere him without fhame and feare: no wicked man dares doe thus, fo long as any uncleannefle cleavcthuntohim-in any degree. But grace breeds an holy acquaintance with God, and doth beget in the heart a kinde of noble friendfhip and familiaritie with God, which will make a holy man to abhorre finne as a bafe thing, which befeemeth not that purenefle of that friendfhip which hee hath with Chrift: hence is that fpeech of Ezra, in Ezra g. 6. O nty God > I blttjhandam ajhamed to lift up my face to thee, my God-, for my iniquities are gone y drc that is, becaufe of my finne, I am afhamed to have any.familiaritie with thee.

The ninth motive, to move you to hate finne, is, becaufe if you live in finne God will fhow you no mercy : you (ball find him not as a father, but as a Iudge. The mercy and kindnefTe of God is a great and effe&uall motive which God often u-fes in Scripture, to move us from finne $ thus the Lord dealt with David, in 2 Sam. 12. 7,8. I gave thee thy Mafters daughter, and I made thee King in his fteed,and if this had beene too little, I could

have

Pauls Converjion.

have done much more, wherefore then haft thou done thus and thus, &c. Againe,in Micah 6.4. 5, 6,7. Omy people, what have I done unto you, remember what I did for you, when I brought you out of the I And of EgjpH remember what B alack King of Moab consulted, and what Balaam the fonne of Beer anfwe-red him, from Sittim unto Gtlgall^ ejrc Againe, in Deut.$2.6. Doe you thus requite the Lord, O foo-lijh people andunwife : is not hee thy father that hath made thee, and fashioned thee \ that hath bought and eftablifhedthee, ejrc Gods dealing with us, being foundly confidered, how, often hee hath fpared us, and borne with us, how much hee hath loved us, and done for us, is enough to breake the heart of a regenerate man, and make him to hate finne.

The tenth motive, to move you to hate finne, is, becaufe finne makes you to breake your covenants with God: and therefore the remembrance of our covenants with God, is enough to con-found us, and give an edge unto our forrowes forfinnespaft, and confirmc us in our refoluti-ons exceedingly for the time to come: what (hall wee mocke God, faith the holy Mane* will hee hold him guiltleffe that taketh his name in vainer and will hee not fyrely require our vowes at our hands ? Yes, certainely hee will, and that fpee-dily: if wee ufe to breake our covenants often, and begin to forget them, and the Genealogy of them: therefore let this move you to hatefinncj that you may keepe your covenants with God, Oo 2 and

285

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Pauls Corfperfion,

and fo efcape thofe judgements, which otherwife will light upon you. The eleventh moy ve,to move you to hate fin,is, ( bccmkfmm is atheefe: it will rob you of your pretioufeft Iewell, and beft thing you have in the world, which is your aflurance of ele&ion: for what is the reafon that many have fuch heart-qualmes, and pinches, and doubts, and fcares, whether they bee God's or no, but becaufe they let fome luft or other enter into their hearts, which ftirres up the mufty corners of the heart, and fo makes a foule fmell in the foule, which if they had beene carefull before, they might have prevented. Now how great a comfort it is to bee allured, that hee is one of Gods ele&, hee that hath felt it knowes what it is, though hee cannot exprefTe it; but if you have not felt it, you will not beleeve it, though youfhould bee told it: to bee allured of the love of God, and that all the priviledges in Chrift, and that all the promifes in Scripture belong unto a man 5 it is fuch a joy as will raifc the heart, bafely to efteeme of all earthly things, and to walke in Paradice as it were, and to rejoyce continually in the meditation , and affurance of thofe things, which are appointed unto the eleft in the Booke of God; befides, not to feare death, not to be moved with any Tyranny, or evill tidings, but to bee like a fquare ftone that ftands eeven upon his owne bottome, in whatfoever eftate hee is caft. Bur all his affurance, joy, and comfort is loft, if

the

Pauls Conyerfion.

285

the heart bee but impure, and unholy towards God. Wherefore let this moove you to hate finne. # <

The twelfth motive, to move you to hate finne, is, becaufe finne is the greateft tyrant that God hath. The confideration what a tyrant luft is, would make you affraid of finne , if you did but know what vexation it would put you unto: from which tyranny you (hall never bee freed, till you come to give peremptory denialls unto it in every thing: for when ftrong lufts poflefle your hearts, they lead you about, diftraft you, and weary you. Now what greater enemy can any man have then hee, that drawes away the heart of his fpoufe after him, from her owne husband C What greater enemy can any chafte woman have, then hee that entifes her to folly, and to make her his whoore: beloved, finne drawes away your hearts and afte&ions from God: you are, or you ought to bee ChriftsSpoufe, then thinke with your felves, whether finne be not an enemy both unto Chrift, and unto your felves: It is true, it may be it will promife you to make fatisfa&ion, but performe nothings for while they are yet living and quicke in us, wee are in this ftraight $ either wee refill them,or not refift them: if we refift them, they paine us, and weary us out with imporcunitie: but if we refift them not, then we put fewell unto the fire, and fo make it the greater: and when the luft hath gotten more ftrength, then it muft have more fatisfa&ion, and

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12. UPfe-five.

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Pauls ConVerfien,

when that is done, yet more will be defircdj as the fire the bigger it grovves, the morefevvcll it requires to feed it, and fo there will bee no end: but it will grow, in infinitum, infinitely, till it hath drawne you into perdition: therefore there is no way, but to put it clcane out, and to quench every fparke 5 to give no fewell to it at all, nor fo much as to gaze upon unmeete obje&s, elfe (hall you never be free from the vexation and tyranny of it: but rather finke'deeper and deeper, like a man in a quick-fand. Let this moove you to hate finne.

The thirteenth motive, to move you to hate finne, is, becaufc finne will make you to come weeping home, if ever you come 5 but if you iio not come home,then,asthe Apoftle faith, your damnation Jleefeth not; the longer you goe, the neereryou are to hell, and further from God. And therefore it is better for you to come weeping at lad, then not at all- and who went ever out from God, that fometimes had injoyed fellowship with him, but they have come home by the weeping crofle: for in this cafe God commonly drives them home with ftormes, if they bae fuch as belong unto him. Hence the wayes of the Saints are faid to bee hedged in with thornes • if they keepe the right way, it is fmooth and plaine, but if they ftep afide, they will meete with thornes that will pricke and gall them: the Scripture is full of examples:in Davtd 7 m Salomon, in Manaffes, in iW,in Peter. Let this moove you to hate finne. The

Pauls Cotcverfion.

The fourteenth Motive, to moove you to hate finne, is, becaufe you can never have any true content, folong as you love finne and live in it: as for example 5 Let a man but looke backe unto former times before hee was called, and fee whether he ever found fo much contentment in any thing, as he doth now, if his heart be perfeft towards God, when hee walkes more exa&lywith him. Againe, whether it hath not beene weari-fome and rcftlefle, to have his heart drawne forth to vanitie, and led up and downe with divers lufts: This was Davids practical remembred my forrowings in the night, and in the times of old, what joy I was wont to finde in thee: every man would live a contented life, and it is wearifome unto nature to live in difeontent; now that you may haye true content, hate finne.

The fifteenth motive, to move you to hate finne, is, becaufe finne will at the laft, whether you will or no,make you to confeffe, and fay, that you havMone very fooliflily 5 I fay, never any man committed finne, but it brought him in the end to fay, as David faid, in 2 Sam. 24. 1©. J have done very foolifhly: and, to exprefle this, that fpeech of Salomons moft excellent, Ecclefj. 15. / fet my felfe to know the tvickednejfo of"folly, and the foolifhnejfe ofmadneffe $ as if hee could not fufficiently, or eafily exprefle it, that finne will make a man to fee, that there is nothing but folly in finne at laft: and in 1 Tim. 6.9. finne is called, foolifhnejfe : hence then, it is extreame folly to

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commit rheleaft finne, it is good to oppofe this conclufion againft all the rcafons of Sacan, That wee will not finne, becaufe it will bee our folly:! and if wee cannot anfwer in particulers, let us anfwer him in the generall, that we will not yeild to any. It may bee, hee will tell you, that you fhall gaine fome profit, or pleafurc, or fweet-neflc, or commodity by finning: but if you can bring your hearts, not to beleevethis, you will never doe it $ and fay, the Scripture tels us, that it isextreamefollytodoe fo, and we (hall find it to be fo,therefore we will not: Let this move you to hate finne.

The fixteenth motive, to move you to hate finne, is, becaufe finne will take you away from God, and God from you j and therefore that muft needs bee an evill thing, and worthy to bee hated of you, that will deprive you of God; it is the terribleft thing in the world, to have God taken away from a man: that which makes a man to loofe any thing that he loves, is hat^J of him $ as for example, a man that loves and refpe&s his credit, he had rather loofe any thing then that $ itisagreatgriefeuntohim, to be difgraced: to a rich man that loves his riches, it is a griefe to part with them, and therefore he doth hate a theife: fo it is the flaying of the foule to part with God $ a holy man had rather part with wlfeand children, riches, pleafures, and friends,and life it felfe, then part with God ; and therefore it is, that in every regenerate man, there is bred by the fpirita loathing

Pauls CoM>erfion<

thing of all finne: if you would not then part with God, hate done 3 God and Mammon cannot abide together no more then light and darke-nefle.

Now if thefe will not move you to hate finnc, then confiderfomc motives to move you to hate it in regard of God. •

Firft, confider that God doth take notice of all that you doe, he fees into the fecret corners of your hearts, and makes a diligent fearch : I know thy thoughts a farre off, (faith GodJ and hce knowes the intent of your hearts. Revel. 3. 8. / know your workes , and patience, and fo forth, I take notice of them, I knew them before you did a<5i them; therefore in every a&ion that thou goeft about, fay, now God fees me what I am doing, and hee knowes what I intend to doe : it ftands me upon to carry my felfe uprightly in this adion, leaft he meetc with me: for he is a God of pure eyes, and cannot beare with evill in his owne. You know what hee faid unto Nathaniel, Iohni. 48. I knew thee, before I farv thee: that is, thou marvaileft how I came to know thee, but marvell not, for I did not oncly know thee, but I alfo know thy heart 5 therefore confider this, that God fees you, and takes notice of your adions and thoughts. Againe, confider that fo much finne, fo much feed, and the more feed, the greater harveft; the more finne, the more punifhment: therefore labour to hate finne.

Secondly, confider that when God doth ftrike , Pp for

Revel. 3.8.

289

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2 .Motive.

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Pauls Conyerfion.

for finne, his wrath is exceeding bitter and terrible : for if it were not for the wrath of God that followeth finne, afflictions would not bee fo bitter : and therefore the Lord faith unto the Church. Rev. 2 . 1 o.Feare none of thfe things which thoujhalt fuffer: that is, fcare them not, for that which makes them terrible, ihall not be mingled with them, which is my wrath : for it is not afflictions that are bitter, but finne intheaffli&ions that makes them bitter, therefore let this make you to hate finne, that you may efcape the wrath, and vengeance of God

Thirdly, confider that the longer God ftayes from afflifting of finners; the greater and terri-bler fhall the ftroke be when it comes, and therefore it were better for thee, that haft nointereft in Chrift, that hee would ftrike prefently, then deferre it longer, that fo thy punifhment may bee the Idler: in ^Amos 5. faith God, / will ftrike at once y and I will not ftrtlee the fecond time, that is, when I doe ftrike, I will ftrike fo that I /hall not need to ftrike the fecond time, and thus the Lord faid unto Eli : in 1 Sam. 3. verf. 12. When I begin I will nuke an end ^ and this is thegreateft punifhment that the Lord can inflift againft any finner 5 it is as if he fhould have faid, I will not begin to afflift them and then ceafe, and give them fpace of repentance, but I will make an end, that is, I will doe it in a moment,on a fud-den 5 I will but make one worke of it, I will be-gin, and I willfinifhitinan inftant, and this we

fee

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Pauls Connerlion.

fee the Lord did upon Hophni and Phinc<u : therefore let this moove you to hate finne. Thus much for this point.

\^And hee faid, Arife^ and goe into the Citie, and it frail bee told thee, what thou jhalt doe.

The point is this, that Chrift is exceeding mer-cifull, and exceeding ready to fpeake mercy unto thofe that are truly humbled.

I gather itthus, Paul was here ftrucken downc with an apprehenfion of finne, and being thus exceedingly humbled in the fight of his finnes, Chrift meets him upon the plyablenefle of his will, with a word of comfort, (Artfe): this word is full of comfort, for it is as if hee Ihould have faid, Paul bee not too much deje&ed and caft downe at the apprehenfion of thy finnes, as if there were not aboundant mercie in mee to pardon it, but arife, that is, goe, and I will fliew thee what thou (halt doe,to fave thine owne foule ; and it (hall be told thee, what thou (halt doe for mee, but feare not, bee of good comfort: now that Chrift is full of mercy, we will proove it by Scripture, CMatth. 11. 28. Come unto mee all that are weary and heavy laden y and Iwilleafe you : inthefe words, there are three things. Firft, the conditions of the perfons that muft come, and thofe are fuch as are weary and heavy laden. The fecond thing is the qualification of the perfons that are truly weary, and heavy laden: firft,they muft bee meekc: fecondly, they rauft be lowly: the third thing is, the patterne or teacher of them, and that Pp 2 is

% 9 l

Doilrim.

Pauls Cowerfion.

& Chrift; thebcft, the holieft, andwifeft Teacher in the world : lcarne of Mee, I am ready to teach all,and to upbraid no man : and then in the laft place,the thing that they muft doc, they muft take Chrifts yoke, and (o they fliall be rid of their burthen; thefummeof it is this, if you bee weary and heavy laden with your finnes, and have a defire to be eafed, it is no more, but come unto Chrift, and hee will eafe you: that is, if you bee heavy laden with finne, Chrift is ready to take off your burthen, and to put upon them theeafic yoke of obedience and holinefle. Againe, in Efa. 57. / dwell in the high and mtghtie place, with him alfo > that is of a contrite and breken Jpirzt, that is, there is but two places that God delights to dwell in, the one is in heaven, and the other place is, in a humbled heart: nowfurely, hee will not dwell there where he loves not 5 for to dwell notes a fpeciall prefence with them, that is, hee will not onely dwell in the heart, but hee will make his prefence to comfort the heart y and a-gaine, inEfa. 66. 1willbee mere unto them that are humble, and that tremble at my words j that is, I will take a fpeciall care of them that are humble: this readinefle of Chrift to receive finncrs, is excellently fet forth in the parable of the Prodigall : How readily did the father receive a rebellious childej evenfo ready, and much more ready is Chrift to receive finners that are humbled: an example we have inDavid, how ready was God to pardon Davids great finne, when he had humbled

himfelfe}

Pauls ConDerJion,

himfclfe; and the fame \vc fee in Peter,mdCo here in Paul, The reafons of this point are thefc.

The firft reafon is, becaufe mercy plcafeth him, as it is in Micba: I will pardon your tranfgreffions, becaufe mercy pleaferh mec, that is, he delights to (hew mercy to finners^and what man will not willingly doe any thing that plcafeth him.

The fecond reafon is, becaufe mercy is naturall unto God,that is,it is his nature,for although mercy be a qualitie in us,y et it is a nature in God, and what man will not willingly doe any thing that is agreeable unto his nature. The third reafon is,becaufe God is rich in mercy; a man that is rich, he will not refped; the giving of a fmall giftjbut he will give liberally & bountifully ,and it is for his credit to doe thus: now if it be thus with men, then how much more with God, becaufe he is the Store-houfe,& hath thefountaine in himfelf-and therfore it (lands with his honor to give liberally, to be rich in mercy to his children.

The fourth reafon is,becaufe God is our Father, and you know a father hath a tender affe&ion over his children, and if it be thus with men, then it is much more with God towards his children; thou needft not to feare the milling of his mercy, if thou be one of Gods children.

The confideration of this, that God is exceeding mercifull, fhould draw us clofe unto God, that is,is God mercifull,then let us run unto him; this hoping of mercy, (houldwinne us to come unto him; for what is that which makes a Tray tor, Pp3 or

93

Reafon.

2. Reafon.

3. Reafon.

4. Reafon.

Pauls Conyerjion.

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or a Malcfa&or after Hue and cry, to come in and lay dovvne the armes of Rebellion, but the Proclamation of mercy? and in hope of this he comes in; Therefore when you heare that Chrift is exceeding mercifull, then come in: only lay dovvne the armes of rebellion,and you (hall finde mercy.

objeft. Oh but faith fome , I would willingly come unto Chrift, but alas, my finnes are fo many, andfogreat, that I feare Chrift will not receive mee.

Anfrv. To this I anfwer$ what if thy finnes be exceeding great and many, yet they are not Infinite, that is, they doe not exceed the price payed for them. But God is Infinite in mercy,and therefore exceeds all thy finnes. Againe,confider the a-bilitie and pow r er of God, he is able to make thee cleane,and purge thee from all iniquitie^and therefore feare not the greatnefTe of thy finnes: only labour to finde the condition, faith , in thee: and then come and take of Chrift freely.

Secondly, if God be exceeding mercifull, then let men take heed, that they wrong notthem-felves in regard of falvation by the negleft of thofemeanes, whereby grace is got: that is, let men be humble, and then let them know, that Chrift is mercifull: And that you may not put off repentance, and the getting of grace, confider thefe particulars.

The firft thing is this, take the time and oppor-tunitie when grace is offered, that is, it will bee good for you to ftrike while the Iron is hot,

and

Pauls Conyerfion.

and grinde while the winde blowcs, and faile when there is a faire gale $ fo it is good to follow the ipirit in its motion: for as there is a time when the fpirit is offered, fo there is a time when the fpirit may not be got, and therefore it is, that this time is foinfifted upon fo often in Heir. 3. T0 day ifyee mllheare his voyce, &c. that is, there is a time when God will not be found of us 3 though wee would give a world to have but one motion of the fpirit againe, one moment of repentance, one offer of grace, butyoufhallnot: well then, now you have the time and opportunity, that is y the day of falvation 5 I offer you Chrift and fal-vation, and you may have him if you will but receive him, that is, if you will but fuffer him to rule in your hearts, if you will but acknowledge him to bee your Lord and King; you {hall have him whatfoever thou art, or haft beene for the time part 5 onely if you will be a new man for the time to come: but if you will not receive Chrift now, but refufehim, there (hall a time come,when thdu wouldeft receive him, but then thou (halt nor. Remember the five foolifh Virgins, CMattb. 2 j. They were fliut out of the marriage chamber, and fo maift thou, if thou now refufe him.

Secondly, confider that repentance is not in j thine owne power, that is, it is a turning of the heart and cafting of a man into a new mould, the fctting of the heart the right way, and withall know, that there is a falfe repentance: Cain and Efm y and Iudas repented, afwell as Pad and Peter j

and'

95

Helpe.

Pauls Corfverfion.

and David, but the one proceeded from the Spirit, and che ocher from the flcfti: k muft be found repentance, if ic be acceptable: now this no man can doe of his owne power and ftrcngth, except there bee a fupernaturall worke of grace in the foulc. There are two caufes why God doth affii& his children s Firft, God affli&s his children, be-caufe of fome fcandall, I fpc^kc now of Gods children, and thus David wasafflided, becaufe he gave a juft occafion of fcandall in the matter of Vriah ; therefore God affii&s him: Secondly, to weane them from the world,becau(e God knowes till they be humble, and bafely eftceme of them-felves, and the world, they will not prize Chrift, or grace; but when they are throughly humbled then they will come in and take Chrift 5 and therefore it is y that wee preach Chrift generally unto all, that whofoever will come and take him, may have him: and therefore this is the queftion that wee move and propound unto all men, whether they will receive Chrift, that is,whether they will take him above all things for better or worfe, to bee their Lord, Mafter, and King; if they will thus receive him, they (hall have him: it is no matter, aslfaid, what a man is, or what a man was,. onely if he will be another man for the time to come 5 and therefore it is falfe preaching, to fay, they muft come thus, and thus, as if Chrift werepurchaft with our owne gift • but we preach Chrift freely, without any condition, without any exceptions of perfons, Whofoever will let

■■ h[ m !

T

Pauls Co'fpperfion.

2 97

him come and take of the Water of life freely, as in Revel.il. And that Chrift is thus ready to receive humbled finners, you may fee in his rcadi-.neffe to receivcall manner of people, whilefthee was on the earth, with feveralldifeafes: heeput none away that came unto him. Againe, confider that if Chrift fliouldnot bee mercifull, then the end of his Redemption fhould be loft: for wherefore came he but to fhow mercy unto finners t A-gaine, confider how ready he is to receive finners, from the mouth of his Minifters. 2 Corinth. .5. 20, Now then wee are Embaffadors for Chrift 5 as though Goddidhefcech you by us y wee pray you in Chrifis Jleady he yee reconciled to God: that is, wee ufe all the perfwafions, and motives that we can 5 wee exhort, rebuke, inftruft you, and all to this end to make you willing to receive Chrift ; nay wee doe not onely befeech you, but with thofe in the Gof-pel, we compell you to come in, that is, wee per-fwade you often againft your wils, to receive Chrift. Now the things that keepes men from Chrift is this- they fay, that they are not fit to come to Chrift, and therefore they will not come: but men are deceived, for there is no other fitting condition required of us by Godj onely be-leeve,andyou(hallbefaved, that is, if you have but a defire to come to Chrift, you may have him: as for example, if there fhould be a generall proclamation made by the King, for all offenders let their crimes bee what they will 5 that whofoe-ver will come in, and lay downe his armes of re- Qcj bellion

Pauls Conrperfion.

bcllion and acknowledge him to bee Supreme, (hall have pardon; it may bee there is fome offen-ders that have greater crimes then others, and o-thers leffe, whatfoever difference there be, it matters not if they will but come in, they (hall have pardon: fo I fay unto you, if you will come in, it matters not what your finnes were,orare; Chrift here hath made a generall proclamation, that whofoever will come in, (hall have mercy; therefore feare not what your finnes bee, onely get a willing heart to part with finne, and cleave fad unto Chrift, and Chrift will not forfake you. In the time of the law every feventh yeere, there was a Iubilee, wherein every fervant was made free from his Mafter-, but if any refufed then, then he was to be bored thorow the eares, and to ferve his Mafter forever: beloved, now is the yeere of Iubilee, you may now bee free men in Chrift, if you will but receive Chrift 5 but if you will noc then you (hall bee markt for the devill, and ferve him for ever: therefore, as Pyrrhtu faid unto his fervants, he that will freely goe with me unto the battell, let him come $ fo I fay unto you, if you will freely come in unto Chrift, come, and Chrift will receive you; but if you will not, Chrift will not have you to goe with him, that is, you (hall not: but this you will not doe till you be* humbled 5 and therefore labour to get humiliation, and then vvhatfoever your finnes are, you (hall bee faved, if you will but receive Chrift. Therefore examine your felves in what a frame your hearts

ftand

Pauls Cbnrperfion.

and in 5 if fo bee you finde that your hearts are hardned (as the Apoftle faith) that is, fuch as cannot repent, it will be a difficult thing for you to receive Chrift $ that is, if you have put the fpi-rit by his proper worke, and have hardned your hearts from his feare, it will be a hard matter for you to get the fpirit of repentance $ the Apoftle cals men in this eftate, like Trees twice pluckt uf by the rootes , Iudeverfe 12. that is, it will bee a hard matter to make them to grow againe, and be fruitfull: but if you be thorow-ly humbled, Chrift is exceeding mcrcifull and ready to receive you unto favour.

Imprimatur. Roh. Jluftine. Inly 30, KJ33.

FINIS.

j