from f^e feifirarp of • (professor ^amuef (JttiflPer in (JTlemorg of 3ubge ^amuef (gtiffer QBrecftinrtbge (presenfeb fig > ^amuef (Utiffer QBrecftinrtbge feong to f 0e £i6rat£ of 1 (jprinceton £0eofogicaf ^emtnarg COLLECTION OF PURITAN AND ENGLISH THEOLOGICAL LITERATURE 1 ' LIBRARY OF THE THEOLOGICAL SEMINARY £2(2^* PRINCETON, NEW JERSEY • I THE GOLDEN SCEPTER held forth to the able. CHVRC th TH DIG HIT IE larriage. T H B CHV'Re. " DTTTIE in her <^a J/2 f/wc Xrc The firft delivered in fundf ermou* *» Cambn- for the wcekely <$\ i 6 z 5. The two later in Lin. r^e< Line. "By the late learned f and runnel Divine, IOHN "PRESTON, D'. in Divinity, Chaplaine in Ordinary tolls M ijrjfj Mr. of Emanuel .Collcdge b CambrUge^m fomtime Preacher at timing I»n*< a g. I ER. ?. U, T.4- Jfcffrw backfidbigifaeLfcibthe LORT), and J ' yvtU & caufe~m>M Anger i ^on you: fori am mulfull> faiib th LOKTJ%nd I will not '0 *W[ fa cl"' - * tiick(liding Ifiaeljfor J am memed imto you. \ H O S . J . 7 I* unto my fittthu -nd fit then it was letter with ^lVa'l'':V, LONDON, Printed by -T^'S. for 7^ Bourne at the Royall Exchange* A.*Boler at the Marigold in Pa u l s Chtireh-ytrA. >j R. Harford at the gilt B I B l e - ■ in Jgueenes-kead Alley Vd Pater -no fier Row. I 6 3 8. -t i \ V E R T \ AND RELj Gentleman, RJ Knight lev; ftome nitnerto, wno were deputed bVtl)< Author to this ferrte, j to inferibc U de4p.e j the ' {everal1: «.**^ag ^: Wefcwf^ ^Si ;bme or other of his " - 3" • proof. idelity truflt repofed in us, and ipe; of the Authours great abiliti -. ,., xiA if in He \ "\ 1 t not w may he i I life in i chara&e wc 'S53*nd feiallEpiftte, a man do ex- , ^ K ^reprint upon the paper fome inisfc-Sk i?c, he doth it much more | rmi^flc ifl . adied excrcifes, wherein h- &nf&t but conceive his memory may i1 [\^Zd Tome puft of himfelfe be kept a- i iiv ^ cc all poftcrity. ^mn emnis mortar y becaufe \ think his Poem ferennl I -hat time it felfe would .vJure: how much more drawes himfelfe unto the all Dye, and writes (uch „e- not fubjeft to decay and | ^lfli J For all flefnU grafje, anda^he glory of wan as the flower ofgraffe : the graffe Tbi- Vhereth y and the flower falleth away , but the Hpo>, of the Lord endureth for eyer : and this \ is tlyori\ vhichby the GpfptU is preached "^ou% iPrt.t.24, *5- -~£; m* hath deafed Hod tn uu r 11. prune ana | fpeciall ! TheEftftle Ttedicatorie. ! ' fpecialt manner to entitle .$,»• $m$ and to Tend them out r*\* o . under the covert and fnadoW^I , -%y name. - '?}' 4 For feeing it pkM$ :^er ^'pf chooie your habitation ^ ^ && lav ud his f theri > , " > ' *■ ^ off and lay up his (ther/ > fU declining body, why '(he^[^ proper and convenient/^ JCend thefe livin and furviving peeces of his fouje* for to t- tend it ? considering cfpecia^e Vow muh j his body heretofore had -waited j0^ \( foule, which otherwife, inhumane fa] bilirie, might ftill have beene alive. cae^ Neither is there any doubt, but;^ f . ?J gorous and ufefull breathings of iD| ^ r;(f will find accefle and entertainment^ ^ere his languid, and at laft, his breathlei, |^| dy did. Efpecially thefe whicfy -^ r fap, properly be counted Ais ? than any thnig that hitherto hath ik^ ^ ***** wee dare be bola to A none ^otocixidid my thourtothelifc. .<| Thofe that dkf eirir^ laio% ihis^ i I -4- The Spiftle Vedicatorie, pi errand"* ^vemu A and M^ntly :_.ti^i2s, (hall find theie three l>^ ,[ee occurring. I U $| pcclTclfh Stf^ finnt, c^c freencffc of K t^ U bi^c^^of duty, which in 0-1 ' - ,^ herein .$ Mattered and fparklingl \j ^ \ieca«;'are ^erc co^e(^e(^ undcr -r 'Vacls j^S^J handled fo profefledly aidcleaidy, as^whing more concerning tern can be defired. Inchefi'" ^eche danger and deformity :C J isofherfelfe, as thofe virgins were °^^JfXid?dyVeHt.2\. 11,11,13. Bwi tofliaVe *at \ • rty/£ /;er mother , that is, her natural! t^t^rcd evils and corruptions. I jj 'Vie fecond 3 is the glorious firetnefle of r*or£, r Chtift, receiving thi-s dejeded ^ u hOS fed captiveunto faveur,and,witk \$& : are , - kf*^ ** jjj£ reaching forth thcr love arvd mercy tt nardon &nd forgive- , ;K ititithng alfo ok her Sjfor $*hing* are htrsy Tbfet r/;*r ■ ■ , . TheEpiJlleVedicatorie. \ Taut, or Apollos, or (jphas, or *'-•« ^fylor any fuch thing, but that Jhe JhouU be holy , and without blame, Eph.5.17. JP?>:'' ,*A And now what reftprcjall fa? 7s- that Treatifes crave fliado*^ ^ptefle ti^rom you,nayowneyou for tat .'.: 1? Doth not the low and humble pofi&rlirbf your mind I The Spiftle Dedicatorie. ij^ad^z/'s you unto the firft? your high |) $ . r free grace, unto the fecond ?--- and | «£ c^ nd fpotlcffe carriage,to the third.* ! /JuL^g to ;uft a title (befides other ingage- lV-/^iO by this tb- refold clayme, 'tis but ju- ' /tec to call your name upon it; and, by your acceptance of it, *you (hall fhew friendfhip «> this Pofthume, ancLefpecially oblige Your already much obliged, and Engaged , ¥~ Th om asGoodwin- Thomas Ball0 The Contents of the firft TrcatX ' i i. f^pd afflicts his om^mi^nbl^i^ [.I. \*JL£ccaitfe helovn*h*. . r r?> Dod Reaf.i. \*JBccaaft 4jj>hcmtd. 3. //* n?///^ fanCtifled h: i'hofc that draw b jf him* lb; i. 4. He walks among them. v 5 Vfe 1 . To feare the Lord. 6 2* Want of feare provoketh Cod. 1 3 3. Cods feveritj to wicked men. 18 4. Not tothink flrange that God affliCls his. 19 Doft. 2 • God pities his people in affliction* 2 o Reafa. HeuJlowtoaffliCt. 21 2. He fuftaines them in affliction. Ibid* 3. He brings them through affliction* 25 Vfe 1. 2\f 0f ft fo difcouragedin affliction. 3 2 2. To come to God when we have offended him.^ 5 3 . T0 lead us to repentance, 3 7 4. 7fc riw/* ^ Lord for 1 ur God, 4 1 5. Toconfirme us in that choice. - 4.5 D0&.3. The Lords name is called upon his p^ i i. 47' Reaf. God hath chofen them. 48 Vfe 1 . T0 /tertftf obedience, 49 2. To humble our felves. 53 3, 2V# to pollute Gods name. 5 9 4; ^iotto beafhamedto profefe Gods name.lhid* comfor J concerning cur (elves , and the Church. h D0&.4. Without humiliation no meres . 6 6 Reaf. I The Contents, Reaf.i . The necefoty of humiliation. 6 9 2 . Els there w:ll be no returning from fin. 7 1 -v, Els there will be mconftancy. 73 -A fj? Els God [hould not have the fraife of his 'HB&rfTs l'S^m ? t ^ fa cmble. [ U^. -^ To4iifirfc $fffsnoi / umbled. dfef/V* /* rttf without turning. 2 1 9 3. Good purpofes alone inefficient, 222 Dodt.8* Turning from our evi U way es difficult. 224 Reafi, They are pleaf ant. Ibid. ..._._._ V 2. >*g7W-|[ The Contents. 2. Agreeable to nature. 2i$ 3. They are backed by the law of the members. Vfe. 7* make our labour anfwerable to the worl> &J- Doft.p. All finnes forgiven to the bumble tL,£^ fake fwne. /• • Mg| j Reaf. I . From the truth of Ood\b ^S jc|| 2. From his goodnefie. Vfe 1 . To exclude wicked men from mercy . 2. To trufl perfectly in Gods mercy. 3. Exhortation to be bumbled. J Doft.io. All calamities from fin. J Vfe 1. 70 /mIi'm *& root of calamities. 2. To fee fin in its own colours. 3. How to remove croffes. Do&. 1 1 . iffinne be not removed as well as the croffe, it is never removed in mercy. 2 g 7' Reaf. 1. Becaufe fm is wcrfe than any croffe. 288 The Lord doth nothing in va ne. Ibid. Vfe. By theiffue of our affiMions to judge tf cure- fiate^ and Gods love torn. I bid. 1 Do<5hi 2. Take awayfin^ndtbe croffe will depart. 190 Reaf. 1 . Because croffes come from fin. 2£ o 2 . God never affliEis but for our profit. 2p 1 V Ce. To comfort us againfl our feares, that the croffe willalway continue. jj^. *57 263 26 7 272 279 281 283 284 The \ The Contents. The Contents of the fecond Treatife. fo$^THere is * match betrveene ChriS and his *" 1 Church. i ' «T§ apply Chrijl hmftlf e i>^'i. Toperfoademcntotake Chrijl. OWotives to it. Impediments. 6 *3 Ibid 38 The Contents of the third Treatife. Do&. TC^>7 om ^9At taJcetb Chritt ought to be fub- Jlj jttf to him. and it is beft for him. J 6 Reaf.i. He is the head* 78 He is a Saviour. 80 Vfe. Exhortation to come to Chrift. 82 Do&» Chrifl is the Head and Saviour of his church, and every member of it. 9 o Vfc 1. To be obedient to chrift. 9 1 2 . To choefe Chrift for our Head. 93 3 . To draw influence fr om him. 9 j 4. How %o know ware in Chrift. 99 Trials of ok* (ubjetfiofito chrift. 1 04 5 . To be the glory of cbrijf. 133 6> To trie our condition. 137 I THE >«g& & GO L DE W SCEPTER. 2 Ch RON.7. 14. // my peofle which are called by my name, /ball humble themselves, and fray >and fee ke my face, and turn from their wicked w ayes : then will I heare in hea- ven, and will bee merctfuU to their fin, and will heale their land. Hefe words containe the an- iwcr God gave to Salo- mons Prayer, which hee mad^tf/hen hee dedicated the 7Jemple : His Prayer was,that when they pray, ed on earth, hee fhould heare in heaven: And God promifeth in the words I have readtodo all that Salemnzsteth : which pro- mife containes three parts. firfl, That heeVould heare in heaven, which B phrafe God afflifts his ou>ne People. phrafe notes out either his power, that he is able to bring to pafTe what he affents to doe 5 menarefaid to heare on earth, becaufe they can doe little ; but God in heaven ; or elfe it implies, that though hee f^mes to be f arre off from his people , yea though Sr^vsven, yet he will heare at laft. •' h£ Second part is, that he will far don their fins, f (:£k is of all other mercies the greateft, for fin hin- ders all good things,and openeth a gap to all evills, and therefore David faith, Bleffediftheman, rvhofe fin is forgiven : of all rcquefts it is the greateft that wee can make, and of all grants the greateft that Godvouchfafeth. Thirdly ^Httvill heale their landed remove their affli&ion: Now obferve the order of this, in that before he doth it,he pardons their fin. Now this promifc is farther fet forth by two things. Firfty the perfonstowhomitismade$ the peo- ple of Ifraeland ludah, notified by two attributes ; Firft they are his people; Secondly, called by his name, or on whom his name is called, as the name of the husband is called upon the wife, orofthe/i tber upon the fmnes ^id as they in Antioch, and we are called Chrijlianlixom Chii st, Secondly, the conditions this promife is made up- on, for it is the Lords manner to put promifes upon conditions. Firft, if they bee humbled, and humble them- fclves. Secondly, if that humiliation, bee not contained within the compaffeof their brefts onely, but ex- pre/Ted God affliBs his owne *Peoph prcfled by prayer and confeffion of fins. Thirdly , if they fieke my face, feekc to bee recon* ciledjfeeke his prcfence as feparated from all things elfe, not feeking Corne, Wine, Oyle, but G <£ d himfelfe. fiK^j Fourthly, if they part with their fins in feeMti^ ■ for they cannot maintaine Communion with EiL^ elfe, for Cod dwels in light, and he who walkes in darkened e, can have m fellow (hip with him. And thus you have the Analyfis of the words 5 wee in handling them will not ufc this method, but be- gin with the words as theylye> and will obferve firft thefe three Do&rines from thefe words. If my people called by my 2£ame Flrfi, God fends fharpe affli&ions on his owne people : this appeares by the Coherence,forin the words before the text , If Ifendplague, &c. thenif my people, 6>cc. Secondly, that yet in them the Lord is very ten- der and full of companion to his people; this loving compilation {my people"] argues as much, it isastf hefhould fay, I cannot forget you, for you are cal- led by my Name, you are mine, though I thus ^punifh you. Thirdly, that the Lords ^me is called upon his people. For the firjt , the Script&re is frequenun ex- amples of this kind, foas I fliallnot need to ftand to name any places to you, they are fo well knewne already. I come to reafons of it, why it isfo. B2 Firft God afflitts bis owne People. Firfl, he fends fliarpe afflictions on them becaufe Jte4/.x» kc loves them, they arefuch as belong to him, and I the ground of this reafon is, becaufe, Ira eft tarn ex amorequam ex odio ; Anger is as much out of love as /i?&?d 3 it is a true rule though it may fecme a para- ^becaufe when one loves another, jjheedefires X :.*ch Bom the party beloved and expects mudi trom him*, and therefore a croffe and ftubbornc acti- on from fuch a one provokes more to anger, than from ary other man • as from a Son, from a Friend, from a Wife, kwoundethmore 5 and therefore God faL'iof himfelfe, that he \%z]eaUus God : lea- loufie is a mixt affe<5tion of love and anger,the mean- ing is, if I find my peoples affedtion dealing out from me, I am prefently affected, as a jealous huf- jband ufeth to be in fuch a cafe, and there is no an- (ger to that, nor none fooner ftirred : God will in-- dure ten times as much from another,but when one that he hath taken into covenant with him, offends him, he is angry, andwillthereforebefuretofend fome fliarpe affliction on him, which is the fruit of his anger, for his anger is not in vaine. Secondly , hee doth it that his Name might not bee hl&QhemedyXh&t was the reafon he gives, whyhec punifKedr'P4i//W when he committed adultery, Br the Lord muft of neceffity doe it for their fakes that ftand by and looke on, to fliew to them that he can - not indure fuch things, no not inhis owne people. Thirdly ', becaufe tit hath faid, that he will be fan- ttified of all that draw neereto b?myhc will have them know that he is anholy God, hating iniquity «3 and chat none (hould draw nigh to him, but fuch as have holy God af (lifts his owne People. holy hcarts,and pure hands: and this was the reafon why he did fend fire upon Corah , Batban andAbi- ram 5 Tie Lord hatbfeparafedyou, and you draw neare to bimfelfe foith Mo fes ro them, and that in the near- eft manner to doe ferviceas Priefts to offer Sacri- fice, and you are among the heads of the pec^syi and therefore he will not forbeare you, others th|; ' arc afarre off (it may bee) God will long and fafe* forbeare, but others that are fan&ified to the Lord, and draw neare to him in profeflionandinthco- pinion of others, and alfofo indeed, of thole God will either bee fancftified by their bringing holy j hearts before him, or elfe he will vindicates ho- 1 lincffc by punifliingthem, and will not fufferthem to go on with prophane hearts. Fourthly, becaufe they are bis people amongwbm hee mikes , and with whom he dwels, 2 Cor. 6. and the three laft verfes, and the beginning of thefe- venth Chapter /ie is converfant among them • But you will fay, is foe not everywhere elfe t yes, but he is there as a man is in his owne houfe, among his fons and daughters, obferving every thing, looking narrowly to thcma and becaufe he is ftill with (hem, therefore hee will endure no uncleanncfle^ni^^ them : thence it was that in the Campe he a ?S lea- ded every man to carry his paddle with Aim, when he went afide to bury it, that no outward filthified might appeare, £otlwalkeamongyouy *heedidit,t6 fliew by that which is odious to us, that wee fhould hide what is odious to him, namely fin, andfilthi- neffe, which caufed him to loath his houfe, to loath Ifrael: when Ifrael was fo unfwept and fo filthy, B 3 God 5 Num. i*J $ I Ffil The Golden Scepter htid forth, God loathed it and fo departed from it, and (o A[a- hel came upon them. God will bee fure to plow his owne ground, whatfoever becomes of the waft, to weede his owne Garden, though the reft of the vttjfld fliould be let alone, to grow mid. \ T, ^ut you will objeft and lay, that the Saints wee ME* often (inland affli&ions doe not follow. 1 I anfwer, it may be and doth fall out often, and the reafons is becaufe God ffndes his woike done to his hand. If they plow themfelve^yp, God will not, but if we do it by halves (as that is our fault we leave many balkes behinde us) then God alwaies comes with affli&ions, yet then the leflfe thnt you leave behind unplo wed, the lefle will Godaffiift you : if you humble your felves throughly, you (hall efcape, except only in the cafe of fcandall,and then God muft needs do it for their fakes that looke on, as in David, God would have all the world fee hispuniftimentonhim, as well as they knew of his fihne, but this comfort you may have though you have greatly finned, ( if not fcandaloufly ) that humble your felves throughly, and you (hall e- fcape. |. ^n?rie fr°m hence to feare the Lord, to tremble 1 atl?^>»rds, and feeing he will endure no unclean- I aefijb in' his pwne pcop le, ftand in aw and fin not : irj^our to brhg youtheartstofuchaconftitution, to fuch an awfull refpeS as to fearc to omit any good duty, or commit theieaftfinne, and this had need to be urged upon you, for it is the caufe of all chat laxkure and ioofeneffe in ourprofcfilon, that we doe not feare the Lord as we (hould. If we had the Healing for the Land. the feareof rhe Lord before our eyes (astheApo- ftlcs fpeakes Rom.3 • ) that is,if we faw the Lord fo as to feare him3we fhould vvalke warily and look how, and where wee fet every ftep, and the reafon why you are fo uneven and not like y our felves, is from want of the feare of the Lord : Now the reafor^ that phrafc of the Jpoftle that the feare of God is fafc; ; j to bee before your eyes is from the nature of fear*-; Timor f git oculum, as if a man bee bufie about any thing,if there be any thing that he feares,he wil ftill have an eye to that, and he watcheth lead it (hould come with fome by blow, when he thinks not of it, and fo doth the feare of the Lord worjke where it i$> it faftneth our eyes on him : And if the Lord were thus before our eyes to feare him, it would make us walke more evenly and more conftantly with him. And therefore when the holy Ghoft in Scripture would chufe to commend a man, he Angles out this propertie, efpecially of fearing God, as that lob was an uf right man fearing God, and fo fpca'king of Cornelius, it is faid that hee was, a jnft man fearing God, and fo Abraham when hee would expreflfc the wickednefTeof the Court of Abimelech, hefayev the feare of the Lord is not in this place, that is, thare isr J no religion nor good men, God is not reg'hded there, and the more feare, thtkttcfm,ftdndiftawe and finne not. If a man ftand in awe of the Lordhc would be afraid of every fin, he would be afraid of vaine thoughts, to bee vaine in his fpeeches and to give way totheleaft wickedneffe, afraid of every inordinate affefiion, hee would be afraid how hee fpentthe time from morning till night, and how to 2 ! 8 t Godafflidsbisoyrne People* i* give an account thereof, afraid of recreations, leaft he fhouid fleepe too much, or flcepc too little, eate too much, or eate too little, as knowing all is but to whet the fithetomake him the fitter for his harveft worke, and therefore would be afraid to forbeare j#4%fh*nents too much or to ufc them too little* I P jLcech you therefore that are in Covenant with jctae Lord,and neareft to him, that know your felves to bee within the Covenant, to confider this and learnc to feare. And to helpe you in this,take two ! places of Scripture, I Feui* 7* If you cation the Fa- ther whojudgeth without rejpetf of per/ins, according to every mans mrke>pa(fe thetime of your fijourning here in feare $ that is, feeing you have fuch a Father that ludgeth every perfon, all his children, he will ccr- tainely affiift you if you offend him ? Therefore feare todo it. Theother is, #*£. 12.28,19. Letm ferve him with all reverence and godly feare, for even our God is a confumingfre£our God J whom we wor- ship is not made all of mercy, he hath other Attri- butes joyned with them, to you he is a confumngfr^ If you will pot ferve him with fcare,though not im- mediately to confume you utterly, yet to afflift \ y cu^nd thereby to confume your lufts* fo as it is a dang rbus thing to be negligent of him, to meddle witli him who is a confuming fire. ^How fliarply did God dealewithDrft//^ who was yet nearer him than any of us $ firft he tooke a- 1 way the child from him, which to him was a fliarpe affli&ion, he being a tender Father, and had a ftrong affedion to his lite, as appeares by his faftings, and the like heehad to Abfolon , who yet was a Rcbell againft God affli&s hk oTtrne People. agatoft him ; and then to have almoft all the people to fall from him, when he was an old King, to have Concubines abufed fo openly , and the fword ne- ver to depart from his houfe $ all thefe fate clofe to him, went nearchis foule,befides his (hame,to have his fin difcovered to all the world, as appeared j^ Pfitl. 5 1 . Have not wee caufe then to fpend our tm ,; in feare, if hee dealt thus with David*, and doe rxk fay,that though he dealt thus with David offending of him, that yet he will not doe thus with me, for is he not a Father that judgeth all his fonnes, and that without reffefl of per fons, as the ApoHle faith f Con- sider alfo what hedidto/^and2te£*tftfforcon. fuking and agreeing to get the blefling by a lye, for though the thing (hee went about was good and they had a warrant for it, and cheir end was goods yet they ufed ill meanes (a lye J. But God met with them both for it, lacob was therefore put to live twenty yeares from his Mothers houfe ( whereas hefhould have ftaid Gods lcifure, and not have beene too hafty for the accomplifliment of that promife,for he that believeth doth not make hafte: and fo God promifeth riches and all good thrn/r* to his children, as much as they can defireibut iV: | - j muft not make hafte,that is their fault) and when';.' wascommitig homeagaine, what a feare was he$jl put to from Mfatt, that lye of his beingthe caufe n $ their falling out! and how did Rebecca alfo for as ir that while want the comfort of a fonne (hee loved? * and had noneto live with but Efatt t And fo CMofes was dearer to God than any man upon earth, hee never fpake with any face to face as with him, yet he 10 Qtre for JQngdomes, ory he would have flainehiminthelnne, fornotcir- cumcifing his Child, and alfobecaufe of that other fin at the waters of Meriba, hechufethanaffli&ion for him, wherein heraoftof all crofled his defires denying him to goe into the Land of Cana4n,\t may T: fonic fmall affli&ion in (hew as this feemed to " which yet pincheth forely, and fome great af- ion on the contrary in bulke to others,that is I not fo to him that bearcs it ; And thus he alfo deales with Eli, a zealous man (would any of us were fo in thefe dayes) for when newes was brought that his fonnes were dead, and many of the people flaine, he was not fo much troubled at that, as that the Arke of the Lord was taken, and this amazed him fo as that he fell backward and brake his necke: you fee the holineffe of the man, yet becaufe he had prefer- red his fonnes before the Lord, did not governe them well, God did not onely thus take away his life, and of his fonnes, but the Priefthood alfo from his houfe for ever, and have not wee all caufe to feare then f How did hee deale with the good Pro- phet thatwasflainebyaLion, his fault that he be- i*eved another mansr word, pretending that he had iyws Word, when hee had Gods Word exprefly J ^fv§n to himfelfe, this finne was as the fin of Eve |hdiobeleeved the Divels word, when flie had Gods > -ford exprefly, and therefore let us when we have IrThe Word of the Lord ftickc clofe to ic. And fo I 'however hee deale wi:h Gideon a worthy man •reckoned up among th'ofe worthies, Hcb. n. yet I when he made an Ephodftz what judgement f el upon I his children, ludg. p. and ail his houfe Avas cut off. Thefe To an humbled People. Thcfe examples are ufcfull foryoutoconfider, that you might know and feare the Lord, and the want of this is the caufe of this remiflhefle and loof- neflc iaour profeffion, and that we doe not fo con- fider our waies. Saint Paul was an holy man, and one that ftood in neerc termes wich -Iefits drift, y> & feared exceedingly, a Cor. ja Wee knowing t he u , rour of the Lord per/wade men s And lob that was ve- ry exaft in his life,which appeares by the 3 1 . Chap, which Chapter is nothing elfe but an expreflion of the manner of his carriage, which was very exa&3 verfe2j. hegivesthisasareafon, the funlftmenu of the Lord mre a terronr to me, and fo in the 2 . verfe the reafon why he would not give liberty to his ey s to looke on a Maid, was for that hec confider thofe times remaine, but not the heate, as alfo if 5^e iooke backe upon that Generation of Queene I Qiizafab 5 how arc we changed! they were zealous, ovt here is another generation come in their roorae, )■ that is dead, and cold, and yet we have their light, I but ignis qui in illis call Jus, in nbis lucidus tantum. But, God affliBs his owne People. 35 But, I befeech you, that you would now begin to ftirrc up your felves,efpecially in thefe times of fad- ing, when there muftbee an extraordinary renew- j ing of a mans covenant with God, that you would 1 not oow be fo cold,and fo dilute as you have beene$ and feeing you have that you would have, and have ' defired long publike dayes of humiliation, that you j would labour to fpend them with all care and dili- j gence and quickncfTe of fpirit, and to confider that the maineis to bee done at home with your felves, for the end of thefe dayes is, that you may be hum- bled, which you will never bee, till you confider your particular finnes, get up early in the morning, j for then your fpirits are quicke3and fo you will have a long time before you come to the congregation, and get you all that while alone, and confider your particular finnes, and the holy duties you negled, and renew your repentance, and enter into covenant; j and then when you come hkher youfliallfindethe word to have another manner of working upon yo'jj ^ than it hath ordinarily. If God be thus ready to puniih his own children, and that thus ftiarpely, it fhewes the finne of thofe that are fearele/fe and carelefle, which provoker.h God exceedingly, Zacb.%. 15. / am very fore dif- \ f leafed with the carelejfe heAthcn, the heathens ha J finnes enow befides to anger the Lord , yet this, finne did it above other finnes, and it is not to bee wondred at thatitfhould,foritisarukin Philofo- phy, and moft true, that of all things that which provoketh a man moft, is contempt, in fo much that AriHotU maketh it the onely caufe of anger,though therein _i *4 God ajflitts his owne People. therein he is deceived, yet it is the maine 5 we ufe to hynon refpondere pre convitio eft9 it is a figne of con- tempt not to anfwer againe, as when a man is chid- den and flricken, & nonrefponden to goe by,asif hee tooke no notice of ic at Gods hand,this is contempt. |And thus a Father when he is angry with his fon, or a Mafter with his fervant, how hainoufly doth hee take it ! And fo God who now hath difcovered his wrath to the whole Land , and to every particular man in it , this negled of him will caufe his wrath to wax hot againft us, but yet for the land in gene- ral! wee have caufe to hope that his wrath doth not fo, but that God takes it well at our hands , that we are thus publickly affembled : but let mce fay this , though, to every particular man, though God fpare the Kingdome, yet if thou negledt him and bee carelefle , it will goe the worfe with thee how- ever. In the 50. Tfalme when hee hadexprefled great threatnings in the former verfes 5 hee con- cludes with this, Confiderthis , 0 ally te that forget God I you that minde him not , leaft hee teareyou in peeces, and there hee none to deliver yon : and fo in the Prophet Jeremy 5. 12, 13, 14. verfes, becaufeyou ffay that bis words are but rvinde , theyjhallbe at fir e^ and bf&t as drie wood, and they Jhalt devour eyoti. This is Hie great fault of men, that they are ready to feare f flings which they fhould not feare, the creatures, poverty and difcredit, but are backward to feare the Lord. God fayes of the Church Rev^.u. Fearenot the things thou jhalt fiffer 5 what all the world feares, that doc not you feare , feare not the things you fliall j GodaffliEls bis Qfkme&eopk. 15 (hall fuffer, thofc things you ought not to feare, but feare thofe things you fhould doe, and who is a- fraid of them, leaft hec fhould provoke God in them? And foChrift faith, feare not men, no, not thofe that have power of life and death ( if wee fhould feare any, it fhould be them) remember that was the commendation of Mofes , hee feared not the wrath of Pharaoh^ when you place your feare thus amifife, it becomes a fnare to you -, for it makes your hearts bufie upon the creatures, when they ought to be fc-t upon the Lord •, but when your feare is placed upon God j it doth exceedingly helpe you, nothing more: to give you an inftance or two , you fhall finde Da- ^//exceedingly ftruckewith the feare of the Lord, when Ziglag was burnt ; no accident ever fo amazed j him : when hee fled before Abfolon%hzt bore it much better,yet that feare helped al/or it fet him a worke to pray; (olehofhapbats feare did alfo helpe him, when he heard of a great Army comming againft him,it fet him on worke to pray,and fo turned away the ludgement : and therefore things that you fo feare, when your feare is placed on God3 feldome cometo pa(Te,for that fets men on worke to prevent them, whereas evill fearebrings the.thing with it. Saul feared the Armies of the fhiliflines exceeding- ly , that made him feeke to the Witch, and this wrought his overthrow which hee feared : fo lero- boam feared theloffe of his Kingdome,and that feare made him fet up the Calves which loft him his Kingdome indeed $ learne therefore to feare the Lord: nothing brings a ludgement fo much as the want of feare, iecurky is the next doore co a Iudge- l ment. \6 God ajfliBs his owne People* menr. Lachijh was a fecurc people , and when the Army came againft them , they and their City fell as Figgs from a tree that are ripe, fadid they fall in their enemies mouths, fecurity is a fore-runner to every mans lodgement, Efij 66.i. To him that f ear es wee } faith Gody and trembles at my words , to him mill koke to keep* him fife -y if not, I willnegle&himas much as hee mee, 1 will have no eye to lave him, as hee hath no eye/ to mee to caufe him to feare and tremble. But you wil fay,ho w may I bring my heart to feare the Lord? Ianfwer, firftpray to the Lord to ftrike your hearts with afeareofhim, his the the worke of <70^ to bring the feare of himfelfe up* on us, for it is hee that brings the feare of one man upon another, hee brought a feare upon all the Na- { tions of the Land, when the people of Ifrael entered J Canaan , much more the feare of himfelfe3 for the affe&ions are fuch things as the Lord onely can meddle with , and therefore the Apoftle faith, Ton are taught of the Lord to love one another. It muft be the Lordt that muft put in fuch an affe- ction into you, for his teaching is planting the affe- fiions , and lo he is faid to teach other creatures, that is , to give this or that inclination, and fo the Lord is faid to fajhion the hearts of men • and then they cannot chnfe but feare him : therefore goe to the Lord, and fay, Lord I am not able to feare thee : and fay , Lord thou haftpromifed to give the Holy Ghoft to thofe that aske it of thee, that worketh e- very grace : if you would feekc him fo, and feeke him importunately, though you had thefecureft hardeft heart of any in the world , hee would at „__ length God affliBs his owne Fepple. length teach you to feare him. Jer. 40. / will plant my feare in pur hearts , that they [hall not depart from me. Thus you fee that God takes the doing of this to himfelfe,it muft be of his planting , and hee hath promiicd alfo you fee to doe it. This is not all, but there is fomething wee muft doeourfclvesi Therefore fecondly , obferve the Lords dealing with his, learne to know him in his way es, and that wil be a meanes to caufe thee to feare him : if any of his children finne , he never lets them goe, for then fliould they thrive in evilly and profper in finne 3 but if they will bee medling, they (hall beefure to ffnde fome bitternefic in the end. When a mans heart is fet upon the creatures, there being thornes in them all, and therefore if hee will grafpetoo much of them, or too hard, hee (hall findeit: Gods children arc trained up fo to it , that God will not let them goeaway with a finne; if they bee too a- dulteroufly affc&ed, they fhall finde a croffeinfuch a thing: you may obferve this, in the 30 Pfalme* there you may fee thecircle God goes in with his children $ David had many affli&ions, as appeareth by the 5 ver fe,/ cryed, and then God returned to me^and joy came : what did David then i Ifaidin my hearty I fhall never bee rentooved: his heart grew wanton, but God would not let him goe away fo , God turned a, way his face againe ^ and I was troubled. At the 7 verfe*. hee is you fee,, in trouble againe , well, David cryes I . againe, at the 8 and 10 verfes, and then God turned his mourning into joy againe. And this to be his dea ling, you fhallfindeitin all the Scripturesa but be; C caufe % 17 z $ 8 rH God Afflifii bis owne People. caufc we find this his dealing fet fo clofe together in this Pfhlme, therefore I name it. Therefore obfervc the wayes of the Lord to you , and they that are not acquainted with thefe his wayes , as yet in themfelves/ee what he bach done to others in al. the world -y in our neighbour Churches : when hee hacf given a bill of divorce to Ifrael, yet Iudah had not feared :now when God hath ftrucken our neighbour Churches, doe you thinke he will take it well, if we be idle fpe&ators* therefore when he hath ftric- ken another place, learne to feare. If hee afflifts his owne children thus iliarply, let them looke to themfelves, that are not his ; whether they bcegrofle finners ,prophane perfons,of whom there is no queftion $ or mere civill men, and for- mal profeflbrs, in whom there is no power of grace: if hee bee thus hot againft his owne Church, his an- ger will bee feven times hotter againft you: it may bee longer deferred as his manner is , yet when hee ftrikes hee will ftrikeyou in the roote , not in the branches] and that fo as he will not Strike the feeond time : Confider that in the 50 Pfalme , \\\zxhemtl {teare you inpeeces • and you that are prophane ones, I let mee fay to you, as 1 Cor 10,22. Doe you provoke the Lord to anger 1 are you flronger than hee f Thofe that lye in open prophanenes, and doe fight openly againft the Lord , and have noc fo much as a fhew f^of turning ^ you and thofe that arc meerely civill, and yet lye in fecret finnes \ that yetareinhcahh, wealth and credit in the world • it isafignethat God mcanes them no good, hee would not let hisj owne Garden goe fo long unplowed. And 1 / God af {lilts bis owneficople. And in the fecond place for profeffors , that doe not anfwer their profcffion in their lives, take heed, for bee that is not withmee is againft mee $ it may bee thou art no enemie , not very ftirring in any evill way , but becaufe thou art not with God in good earneft, becaufe your hearts are not perfe<5l 3 at the laft day you will be found againft him, Chri st will come againft you in good earned as an enemie $ and whereas all your hope lyes , that God is merci- full and Chri s t a Saviour, learneto know that this lefts* > whom you hope tobeefavedby , will prove the fharpeft enemie againft you , Kijfe the Son left beebeeangry: theSonnemaybeeangry , ashee who in Revel. 2 . hath his eyes like aflame of fire , and his feete like fine braffc to tread you to powder 5 hec (hall come againft you that are formall: and knowi that Iefus Chrift is not onely a Saviour, but a Lord; that he came into the world tobe a Prince, and the government is upon bis (boulders; you forget that part of his office,halftheend for which Chrift came in- to the world, and if you would know what kind of Governor he is.Ex.i$. a 1 dmlfendmy angel withym (faith God) that is Chrift, beware ofhim,andobey bis V0yce,& provoke him not, for my name is in him. he is of the fame fpiritand difpofition with his Father, and, they are both alike affe&cd to finne-,bewareof him, he goes along with you , and he will not /pare you, fortheLord hath put al the government upon him. Let itnotfeeme ftrange, that he hath orfhould deale thus with his Churches abroad 5 what though the Candlefticke be removed out of the Palatinate, becaufe they were luke-warme, and hlncfrom their C2 fir ft 20 \ Gods Qompafiion, to his people inaffliBion. Di&a fir (I love ? what if he (hould doe it in France ? what if in England? in the Low- countries ? fhould it feeme ftrangetous? It is His manner fo to doc 5 Hee re- moved ludah and Ierufalem often out of their pla- ces; wee (hould not bee offended at it , if hee doth, or if hee fhould doc thus with us, 'as thinking that it is a figne that our religionis not the true religion, and that hee doth not love his Churches 5 yes thofe hee loves moft hee fooneft affli&s , for luctgtment muft begin at the houfeofGod^ that is, heelookeson all the world, as on Europe now, and where he feeth his houfe is, there hee beginneth with them, for hee is to ufe others to afflift them $ and therefore he be- ginnes with than firft. Amos. i.i.Yeu have 1 knowne of all the Nations , therefore will I ajflt&ycu fooneft and frequentlieft , though not more deeply than o- thers ; for though the Church bee brought under water, yet (hee (hall rife againe, I fpeeke this, be- caufe men are fub jeft to be offended at it, And Bel* Urmine I remember, makes that an argument, that theirs is the Church,becaufe they have had fo many vi&ories againft theProteftants, and our Church hath bin ever and anon downe , but by that argu- ment the captivity (hould not have lighted upon ludah'sy but upon Nebuchadnezzar* people. The fecond Doctrine was, that Though God fend very flurpe affliBims upon bis owne people, yet therein his kindnejfe and companions are exceeding great to- wards them : hecalsthem you fee here, my people , as if he fhould have faid, youaremi{ie, and I can- not forget you; a man loves that which is his owne, much-more God, who is all love. And this Do- &rine Gods Qompapion^to his people in-affliEHon* <5hine had need to bee added to the former. Now the reafons and demonftrarions of this are three. Becaufe he is exceeding flow to afflid, and ex- ceeding long about it, ere he do's begin> and there- fore he makes many offers often before he does ir, as one that could finde in his heart not to doe it at all. FfaL 78.38. It is faid, hee icing full of cowpaf [ton firgave thetr iniqnity, ye a mAny a time did hee caII backe his Anger : when his hand was up,and he gi- ving theblowe, heeealled it backe againe, as one that could not finde in his heart to doe it 5 and when hee did it , hee did net Jlirre up All his MAth • hee W fall fomc droppes of it , but would not fhed tip whole fhower of it ^ and hee giveth the reafon Jf both, (ox they Are but flejh^ andindeed his primary fcope is to (hew mercy , and that hee affii&s , is but upon occafion ; and therefore hee is provoked , and provoked much before hee doth it 5 As the Bee to give hony, it is naturall to it, but it flings but by oc- cafion when it is provoked 5 and this wee feetobee true in G o d by experience, who fuffers men, and fuffers them long, they continue in their finncs, and yet hee continues his mercies , and with-hol ds his Judgements. His companion is (hewn in fufteyning them in their affli&ions,and in helping them in the mid'ft of them 3 VAmel 1 1 .33. 34. when his people fhouldf a/I bytheSmrd,Aftdby the fame &zc. it is faid they fliould bee hoipen with a little helpe, that is,fo much as would fuftaine them , beare them up : the like wee have ZAcb. 1 3 . p . / mil bring a third p Art through the fire , J C 3 and 1 21 21 God's CoMptfionjo bis Pe*pk m affli&ion. \ and they fliall come out refined ,as Gold and Silver is refined, loofc nothing but their droiTe,fo as hec would fuftaine them , hold them up. And this hee doth by doing of two things, " by moderating their affi'&ion , 2 by fo framing and fafhioning their hearts , foasthey (hall be^ able to bearc them. Hee moderates them ; they are Still tn meafure^ I and not beyond their ftrcngth , Revel. 2. 10. faith Chrift to the Church of Smyrna , Feare mne of thofe things which thou (habfiffkr 5 behold Sathanjha/lcaft. fome of you intoprijon , that you way bee tried , and you j jhall \have tribulations ten dayes ; as if hee (hould have faid ,1 wilmoderatethis perfecutionjind do meafure jat; the time to you, but ten dayes and no more 5 and J t.i refore feare not:fo as you (hall not have fo much j as Sathan would, for hee would never give over; I nor fo little as you would, for then you (hould not I be affli&cd at all. If you aske now what it is to be j afflided in meafure i I anfwer, ifaffli&ions/^y* upon his children as to caufe them to p^c forth their hands to wickedncfle, then it is above meafure, but \ if fo as they never fret nor faint under it, it is not : I now he hath promifed,that he wil fo accommodate \ afflidions , as they (hall not workc f o with his peo- ole, Pfalm.ii'y. 3. The rod of the wicked (hall not reft ', upon the lot of the righuotts , leajl hee put forth his hand ■ to iniquity 5 it fliall not bee fo long asto caufe a dif- i temper inthefpiritofthem y fo as they (hould not i carry them(elves in a meeke manner under it : I j meane not fo, but that at the firft it miycaufea buttling in their fpirits, as it did in i*£,when it grew ' fliarpe, and hee fpake unadvifedly , yetnotafub- ftamiall t God's (jompafiionjto bis people in afflittim* ftanciaH difquiet, hcecame to himfelfe againe. To thispurpofelettheP/i/wenp. 3,4. bee compared with the former , God compares there the affl'ft- er$ of his people *0 f lowers Jet to plow bis ground^thz Babylonians and all the other enemies were but Gods plovvers ) now they fhould not doc it, as to doc them any hurt, no more than for his advantage and his Churches , they fhould not goe a foote fur- ther, for then God cuts their cords infnnder^ and when the traces are cut, then the plow ftands flilL, goes not a jot further , let the horfes doe what they will. The fecond way of fuftaining them is, in that he Co fafhioneth their hearts, as they fhall be able v/dl to beare it s and then though it be great, if they have (Irength to beare it, it is the leflTej A great burthen on a ftrong mans fhouldcrs, is no more than a fmall one on a weake mans. Wee oft wonder that God (hould lay fo great affli&ions on his children , but wee doe not fee their inward ftrength and ability they have to beare them* Now firft he fafliioneth their hearts to pray, and not to murmurc, and the greateft affli&ion it is no- thing if they can but pray, in**w.8.2d.thatisone comfort brought in among the reft, that fweetneth our affli&ions, that the Spirit belpeth our infirmities, and teacheth us to pray. He frameth their hearts to re pent, and that they fliould not finneagainfthim, and if finne bee not mingled with an affli&ion, it is not bitter, if a good confeience bee joynedwithit: forthenitisheavie, when it falls upon the (houlder out of joynr, or up- on the fore place, and therefore S. Paul he cared not C4 for H Gods Qompafiionx.tQ bis people inafflittion. for death or the prifon, bccaufe hee had a chart confcknce, all his afflictions were nothing to him, for hee bars, them with a whole fhoulder ; finne wounds the foule, and then affli&ion dropped in, caufeth fmart. Hee frames their hearts to patience, and fo that kcepes their fpirit whole, fo as they pofTefle their foules, and themfelves : as on the contrary impa- tience takes the foule off the hinges, puts it out of it felfe : but whileft a mans fpirit is itrong and it felfe, it will beare its infirmities, but when impa- tient, it will beare nothing ; when therefore affi. dionsare thus mingled with prayers, and repen- tance,and a good confeience and patience, it is eafie to beare them, and it is God mingles their cup thus. And -:s Chrift faid, {hall n$t I drinke ef> the Cup rvbich my Father hath mingled ? although the cup be bitter, yet the ingredients he puts in it, makes it fweete, God mingles acup to them in another man- ner to them and to others j See how hee mingled a cup to i^dhitophel) it was no great thing in it felfe,it was but that difparagementin the rejection of his counfell, yet fuch an ingredient was put in, fuch an jipprehenfionby Gods providence(f or though God was not the author of it, yethefufferedSathanto doe it) as that it brake his heart,and he hanged him- felfe. See the contrary in David, when Ziglag was burnt,a great ;and fuddaine affliction, yet hee bare it well, for he had comfort from the Lord, an ingre- dient with it which encouraged him in God,and fo when he fted before Ahfalom his owa fbnne, a great and bitter affliction, yet he bare it with fuch a mind, as Gods (ompajiion, to his people inaffliftion, as if he had beene in his bed afleepe, asappeares by the third PfalmiyV/hkh was made upon that occafi- on, when tenne thoufand were encamped againft him ;yet heefeared no more, then if he had had ne- ver an enemy in the world* / wittU) mu dome and flttpey &c. Thirdly;, his compaffibn is ffiewn in bringing them through, and giving them a good iflfue and comfortable fruit of all 5 as appeares by that place of Zacba.13. 9* Heecarried them through the fire, and fined them thereby as Gold, led them out, and caufed them tolofenothingbuttheirdrofTejoras the Wheat lofeth nothing in the winnowing, Ht the chaffc. There is an excellent place for t & purpofe in Efiy 27. 8 . In meafure in the branches thereof thou wilt debate with it (fofome read it.; God promifeth in the former part that Ifrael fho uld grow like a fruicfull tree, and flourifh 5 and though he affli&ed them, yet it (hould hot be fo, as hee af- flifteth others, hath hee fmitten him, ashefmote thofe that fmote him 1 no, hcefmotctheminthe root, bat him in the branches, fo as he (hould grow the more by it ; God compares himfelfe to a man that loppeth his tree,but medleth not with the root or body of the tree, but wfth the branches onely,'J and that juft fo farre as neede was, and where they (hould bee cut, a»d that infeafon,and at the juft time, that it may grow the more 5 for this is to doe it in meafure : and this is no more than necefTary to make the tree flioot the more s and it were fpoylcd, if hee did not dcale thus with it. Now hee fmites others at fuch atime* as they are moft unfit for it, and 25 2 6 I God's Qmpaftionfo bis people in affliElion . Anfw. i and that in the roote, fo as hce caufeth them to wi- ther, they are loofers by it ; as appeares by that wicked King lor am, 2 King. 6. 33. This evill is of the Lord, andrvhatjhonldl write on the Lord any Ion* gerfand by thdt of Ahtz,, 2 cbron. 28.22, &C Then in time ofdiftrejfe Ahab jet trejpajfedmorc againfl the Lord : this was that King Ah ax,, this was the end of thataffMion. But fome good foulc will object and fay, I doe notfinde this fruit of my affli£ions. It may be thou doeft notf or the prcfent ,• but ftay a little till God hath made an end, and thou (halt fee that affliction which thou thoughtcft moft ^rpe, and for which thou faweft no reafon,and by tfttfch for a while y on fa w you got no good 5 yet when the Lord hath made an end and put all toge- ther, then I fay thou (halt find thy wor ft takings, thy worft condition profitable and ufefull to thee 5 In the time of winter when the trees wither, an un- wife man would wonder to fee fucha fpoile, but when the fpring comes, you know the benefit of it $ you (hould not have had fuch a fpring but for fuch a winter : and fo thofe varieties of affii&ions and crofles which God leads thee through, thofe fins, thofe puttings backe whichwethinkecannoway Dee advantagious to us, they ever in the end will bring forth a fpring time, for all things workc to- gether for good Iudge not by one particular, but ftay till God hath put all together, and thou (halt fee it is for good. Thence it is that Saint Umes would have us, Umes 1.2. when we fall into divers tempationi, to count it exceeding great joy, that is, bee doth| Gods companion, to bis people in affliBion, 17 doth not fay, when you goe in ftep by ftep, but when you arc precipitated, fall all on the fuddaine, and are plunged into them 5 fothewordintheori- ginall fignifieth. And fecondly, not into one, but into all forts, into divers affi&ions at once 5 affli- &ion in Eftate, Body, Wife, Children, one upon thenecke of another : yet rejoyce, andnotonely fo,but be exceeding glad,as glad as a Merchant man is to fee his (hips come from the Indies laden with riches, and full of treafure $ fobeneficiallfhould they be in the end. Now except they did alwaies bring home fuch treafure, and proved not in the iffue exceeding good and profitable, he could not have defired tj*em thus to rejoyce. Now if ym\ aske the reafons why it is Co3 u ; God deales thus with his Children in affii&ions 1 I anfwer out of the text. Firft fayeshe3 they are my people, they are his owne, and the^forc hee is full of bowels of com- paffion towards them, as a man is to his own child, becaufc it is hi$,Hof.i 1.8. thou art mine,Jand I can- not deale with thee as with a ftranger, for nrj bo- wells are turned within w,as it is there^when ic came to the cafting away of his child,he cannot do it. So, I Sam. 12.2a. The Lerdwill not for fake ywy for you 1 are his people. Andfoalfo, CMuab.j.iS. who is a god like unto our Cod^ that pardwetb iniquity , and pajfeth bj the tranfgrepon of the remnant of thine he- r it Age ? there lies the reafon $ they are a rcronant3 they arechofen out of the reft of the world, and to themheeisfomercifull, as there is none like unto him, it would make a man ftand amazed at it. They 28 Gods (jmpafiion, to his people in affliBion. objeft. I Anfa< They are a people callcdhy his name : ashechath Ichofen them to bee his, fo it is taken notice of that they are his,and he hath owned them,liis name isuponthemby profeflion, and therefore heewill (pare them, fir his namefake^ becaufe of them that {land by and take notice of them : forifheefhould deale hardly with them, none would fervehimj for when fervants are hardly dealt withall, who will ferve fuch mafters i And this argument Mofes ufes, Numb. 14. Lord ffare them (Tayeshe) andifit be, but for thy Names fake y for what void all the Nati- ons fay ? that either thou art fuch a God as art un- kind, and wouldeftnot fave them, or a weake God3 and couldcftnot. But you will fay, wee fee the contrary by daily experience, wee fee great and fore affii&ions befall Gods people,yea, it may bee fome here of his will fay, they have felt andtafted of great affli&ions. I anfwer, you may miftakc in afflidions, they a*e not alwayes fuch affii&ions as they fceme to be : for as we fay of the Sunne, Sol non patitur eclipji*, fed videtur Untum patl, the Sunne keepes his light even incclipfes fume and clear e, fo often thofeaf. fli&ions which you thinke great, are nothing at all in themfelves, they fceme fo tousonely : fothe 4pftle, a Cor. 6. wee feerae to bee men forro wfull, yet alwafcs rejoycing, feeme to be poore, but pof- fefling all things, all < was nothing to Paul : for af- fliSion lyes onely in the apprehenfion, and fo ma- ny of thofegrievousaifli&ions and tortures which Martyrs and the Children of God enduredthoagh to us they feeme great, yet I am perl waded were nothing to many of them. But Gods Qompafiion, te hi* people in affliftion: But thou wilt fay, this is not my cafe 5 I feele, I ^object. am fure the fting of it. I I anfwer thee,firft,that God layes it not on thee, ^fw. till thou haft neede : the Phy fitian kno w£S the body of the patient better than himfelf e, andthefou'e hath more intricate difeafcs than the body, and hee fees thy fccrct pride, fecurity, &c. it may be when thou feeft them not, as Hezekiah did not 1 fa that when thou feeft no rcafon of fuch a fharpe aflMion as purging phyfickc for thee, he doth and does not adminiftcr it but when there is need. And fecondiy, he doth not goe* jot beyond thy need j and this will appeare by the'opening of two excellent fimilitudes, Mfay 28. (for all the wits in the world cannot finde out better exprelfions than the Word hath j if we had eyes to fee the glory of them Hromthe24.verfedowneward $ Fn&ydotb the Plowman plow all day tofowe t and open and breake the clods of his ground^ when bee hath m&deplalne the face thereof ? doth he not cafi abroad the fetches f f cat- tor the cummin^ the wheat > andtherle ? for the Lord hath inftruEtedhtm to dot fb. The husbandman hee tells you, plowes not but where he meanes to fowe, I and to have an harveft, and the plowe goes no Ion- ■' ger then till the clods be broken,and fayes he5God hath given him this difcretion-, andthereforeihall not God have the fame andtife the fame himfelfe * doeft thou thinke that thou art plowed longer then thou needeft? it is but till the clods, thy ftiffe fpirit bee broken 5 and whereas thou raaieft thinke thy heart foft enough, it may be fo for fome grace, but God hath feeds of all forts to caft in the wheat and \ jo I God's Qompafitonfo his people in affliction. objeff. . and the rie 5 and that ground which is foft enough for one, is not for another. And againe, fecondly when it comes to harvefl', to fome maturicy,he hath to threfh it with divers kinde of inftrumems (which is the fecond fimilitude) vcr. 27. The Fitches Are not threfked with a thre(hing injirument, neither is the Cart pfheele turned about upon the Cummin^ but they Are beaten out with aftaffc and a rod ; but breadcorne, wheat is brutfed with the wheele, becaufeheefhould not alwaies bee threfhing it. So Godbeholdeth every mans ftrcngth, and knowes what affii&ion is mod fuitable for him, hefindes out a fit inftrument for every graine 3 his end is but to drive thee out of the huske of thy circumcifion, of fome lufts wher- of fome fits more clofe to the heart then o:her : and as the wheat and the huske fits clofer together than in other graines,and therefore the wheele goes over it, and when it is thrcQied enough, and God hath unloofed the heart and the finne, the huske and the wheate, he doth it no longer : now faies he, this is from the Lord} who is wonder full in eomfetl and excellent in working ; and therefore as when you fee an husbandman doe fo with his ground and graine, you judge him a wife man in doing fo, foalfois God therein. But you will fay3 for all thefe good words and fetting it forth thus, wee arc fure, and fee and feele by experience, that the Saints alwaies fare as ill as rheworft, when generall afflicftions come, plague, fword, or captivity, they are fwept away by thefe as well as others, and what affli&ions are there, goe through the fonnesof men, that fall not upon the Saints as well as upon others ? For Cods companion, to his people in afflittion. J For anfwer,it is truc,thofe Deluges of afflictions which over-whelme whole Countries take away one as well as another, yet there is a difference, as ler. 24. all were carried into the fame captivity by the fame King, but yet they were carried in di- vers baskets, the bad in one basker, the good in an- other 5 which fhewes the condition of the one was different from the other : Firft, the Lord knowes the good 'figs, his eyes are upon them for good, to fee that no hurt fhould befall them, that was hurt indeed 5 and fecondly, againe he did but fend them into Captivity, as one is feat of an errand, but the other are led as a condemned man to the jailej thirdly, hee would bring them againe, when they had done the bufintffc for which they werefenr, when they had humbled themfelves, fan&iffed his name more ; many the like ends the Lord hath : but the orher he utterly deftroyed,and they never returned. But will fomc fay, the afflidions thatlerdure are of an extraordinary nature, never any was fo af- flicted as I fas the manner of manistocomplaine) there is a peculiarity in mine, and it is not one but many, and thefe for a long time have layen upon mee. Ianfwcr, it is true, they are often of an extraor- dinary nature, and there is good reafon for it 5 for a fmall affli&ion would not bring thee home to Gcd, it is not a little head- ach, afcratch withapinthat drives a man to the Phyfitiar^but fuch a difeafe as a man apprehends death in5makes a man feeke out for hdpe : and the reafon why $ firft5thefe affli&ions are - many K^injw. 0b]t8* Anf&i Vftl Gods (jmpafion, to his people in affliction, many is , l becaufe thou haft many difcafes to bee healed, lufts of divers fores, and thou muft have diver ficy of afflictions applycd to them 5 and againe 1 if God fhould not change afflictions, thy affliction would grow familiar; and as Phyfickc when it is made familiar to the body workesnot , fo would not thofe afflictions : and 2 they are alfo often long, becaufe fome finnesftickeclofe j andarenoteafily got off,the ftaine in fome finkes deepcr,and requires a great deale of fcouring. Ban. 11. Many IhallfaU by the Sword \ Ftmine> &c. their trialls were of many kinds and long, that they might bee made white, in. to which yet they fliould not fall nor continue in , if men would bee fcoured and made white fooner. I have flood longer upon this and the opening of it, becaufe either it hath or will bee of much ufe one day to many of us : and feeing we know not what we arerefcrvedfor,itisgoodto treafure up thefc things, that wee may know the wayes of God afore hand, and fobeare what comes the better, for it is ignorance that makes afflictions fo unfupportablc when they come. Wee will come to the ufes. Learne hence not to bee difcouraged whatfoever thy cafe bee , whether thou haft beene afflicted in name by reproaches, fo as thou thinkeft,thou (halt never get thy credit againe 5 orin body by difcafes, that thou (halt never have thy health againe, orin foule by doubts , that thou art in fuch an eftate that thou fhalt never bee raifed againe, Remember the exceeding great kindnefle of the Lord, and know ^whatfoever thine afflictions bee , heeisableeafily to icatter them: this I fpeake, becaufe as men in _ - ■_ /, profperity G ois Companion, U bis people in affliction. profpericie doe thinke,ic will alwayes continue, a nd to morrow will bee as to day 5 and much more abundant ; Co in affii&ion, that ic will never beeothervvife. what unfaithfulnefle is this i are not all times in Cods bands i as David fay & Pfalm. 3 1 . hee that alters the weather , hee that turnes the Winter into Summer: It is a ftormenow , and halfean houre after the Sun fhines $ all in the weacher,fo fuch alterations is God able to make in mens eftates : and comfort thy fclfe with this, it fhall lie no longer on thee, then there is neede, the plaiftcr fhall not lie a jot longer than the fore is a healing. If it were fooner healed > it would fall offfoonersbut then it fhall fall off alone* though'jGmw bet in the evening, yet joy JJjaH come in the morning 1 becaufe the anger of God never lafteth j but for a while ; and the reafoa is given Mica 7, 8. for mere) fleafeth him : take him alwayes when hee is angry with his children, andthereisbutafhort brunt of it, his conftant courfe is other wife, for mercj fleafetb him: now that which a man delights in hee will bee doing long, hee can hardly bee taken off from it: as ifutgreived him to doe otherwife : when therefore it is long I fay , it is per accidens , as when thy heart is harder than ordinary • for fome are more ftubborne than others* Ah, but thou wile J fay, this of mine is a great affli&ion, and I know not how it fhould bee helped , unleffc the Lord fliould worke miracles. It may bee it is fo 5 and indeed when God will fend anaffli&ion,allthe world can- not keepe it off, InZacb. u there were four ekornes, did befet the children of lfraeho afflift them, fo as which way foever they went and would have fled, D one •'. 3? ?4 f Gods compafiion^ to his people in affliBion. one would have met them, whether to the Eaftor to the Weft &c. no way left toefcape, no evafionj for when God will afflict, hce willaffift, andtheie (hall bee no doore to goe out at ; elfe it were not an afflt&ion : for what matter is it for a man to bee in a fmoaky houre,if he hath a doore to goe out at i but yet what doe th.fc horns fervefor but to pufli thecn home to the Lord < andthough a man cannot fcape them, yet there isthiscomforr, thatthoughxhofe horns be as (h ong as the horns of an Vnicorne,fo as all the world cannot knock them off, yet when they have pufhed them to the Lord, then the Prophet faw 4 Carpenters ,znd wherefore came thofe Carpenters ? to knock off eveiy home, and to caft them our,fo that every nation was frayed away, that was againft ludah-y not the Afcria»j\ot BabyUnpox none of them left: fothatas when God will afflid a man, nothing canhinderhim,fo alfo when the Lord wil fcatter the affli<5Uonagaine,and will raifea man ,nothing (hall hinder neither , he wil doe it be it never fogreat.Be not difcouraged then : what though the ftorme grow great and violent {■ one word of his mouth I will allay and ftili both ftormes and windes, as in Mark. 5„ one word did it : fo take the moft grievous difcafe that thou haft long lyen under, and which J thou thinkeft thou (halt never recover , yet one word wil rebuke it : take the worft and bittereft and powerfullcft enemy of the Church, fuch as Haman, if God fpeakc but a word to him, as hee did to La- ban, hurt mt this man, hee cannot hurt thee5 one word of the Lord Icf«* tames them all 5 onely bring faith with thee. Mark. 4.40,41, In the great "':V_' --•< ftorme '" ™ ■ * ^ 1 Gods compafitonjo his people inafflittion* i V ftormc why didyoufeare, oh,pu of little faith, (faith Chrift to his Difciples, when they were fo exceed- ingly troubled) as if he had faid ,- It is not the great- nefle of this ftorme that breeds thisfearc, but the littlcnefTe of your faith. So when all the people murmured at the red Sea, what was the reafon that Mofes was quiet all that while when they murmu- red 1 Stay (faith he) a while, and youJhaHfie thefaiva* tionof God i the reafon of the difference was, Mofes believed 3 they did not. So as the trouble comes not from the greatneffe oftheaffli^ionjbutthelittlenefTeofyourfaithrwhen therefore affli&ions fhallcome,bee not, bee not dif- couraged , loofe not your felves, but poflefle your felves with patience : keepe thisas a fure conclusion againft all obje they are eafily fubje<5i to beediftempereda- gainej our afk&ions fhoote too farre into worldly bufineffes : yourlove,yourfeare,yourgriefeisfub- je<5l to bee too much in fomc thing, and it is not ea- fie to bring the foule backe againe $ you muft there- fore take a great dcale ofpaines with your hearts. That which is faid of Minifters, fullones anima- rum, fullersofmens foules, that is every man now to be himfelfe, to wafh out the ftaines of his heart, andjto make his foule whiter, as it is, Van. 11. and that will move God either not to bring affiidions, or to remove them : and therefore denfe your hearts from all pollution of flcjl) andjpirit^ and know that to get ftaines of a decpe die out will coft a great deale ofpaines, you muft fcoure till your foules ake a. gainCj and though it caufe theskinnetocomeoff, and if you do the workc your felves thus, and plow your o wne hearts, God /hall not neede to doe it by affii&ionss therefore doe it, and give not over till you have done it, and have brought your hearts to be throughly humbled for them, for that is a great meanes to doe it. What elfe is the meaning of that in lames 4. clenfe ycxr hearts yeefwners,. &e. but how fliould we doe it, would fome fay t afflift pur felves andmourne, and let your laughter be turned into mourning : be content to fit alone, get out of company. Gods Qompafiion, U his people in afflitlion: j company, and not to take your former liberties 3 and mourne and humble your felves, and do conftantly : for ithr\ox.bomngdownethehehdfor a d*y which God regards 5 buc let forrow idei'n your hearts; it is continuance that Godfegar* doe it, and doc it to purpofe, for the want of this, is the reafon of the coldnefle and remifleneffc in our j profcflion, namely, that we are not throughly and) conftantly humbled, it is the ground of every grace and the growth of it. What feedc isfowneina heart broken in peeces, thrives and profpers, but all inftrudions falling upon an heart not broken will bring forth no fruit. If you were humbled, wee fllouldfinde wonderfull fruit of our Miniftery. Doe this therefore but one day, and you will be the fitter fork the next : forrow fhould bee as a fpring that runnes a long conftantly from day to day. The for- rowesof many are but asland-flouds^and take heed, how the continuance of this duty from weeke to weeke, thus make you flacken your courfe herein, fuffer not your hands to faint. When thefe duties are new., you are apt to do much 5 but when a while continued, to be perfun&ory in them . And let not any man complaine that hee lofeth a dayes worked For is there any worke fo neceffary as the faivati m of the foule 1 neither complaine, that a dayes ftudy is loft, for is there any excellency to the faving im- age of God ftampt on the heart * We art hence to bee exhorted to chufe the Lord for our God, whenyouheareheeisfomercifulla God 5 for no man ever ferved the Lord, but he firfl: made choyce of him to be his Mafter. Every man when f<4- 4* Gods Qmpaflionfo his people in affliilion. when hee comes to yearcs of difcretion, and to bee matter of himfelfc, advifeth with himfelfe what courfe he fhould take, whether he fliould ferve God or the world. Now all the Saints of God have made this diftinft choyce ; wee will ferve the Lord, and goe to no other. CMofes when both flood be- fore him, the pleafures of JEgjpt on the one hand, and God and his people with their affli&ions on the other , hee chofe the latter before the former, //*&• 11.25. So Dw and affe&ion in Parents, (jrc. is not a drop to that Ocean, not as a beame to the Sunne, to 1 what is in him $ And if the kindneffe in them be an excellency ,then furelyic is in him 5 And if the Lord hath commanded us to be amiable, and full of * bow- ells And goodnejfe, and eafte to be entreat edy as being a part of that his image, and that holy frame of heart which ought to be in us, is it not then much more in himfelfe < but that I may not urge a bare exhor- tation without fome reaion 5 Confider how merci- full the Lord hath beene to us, and how gracious he is to them that make choyce of him : for firft hee giveththem the comfort of his prefence, and there is no comfort like that. For joy and comfort is no- thing clfc but the agreeablcnelfe of a thing to a mans minde, *pplicAti$ eonvtmentis convtnienti : Now there is nothing that better agreeth with mans minde then the prefence and face of God ; for lufts and pleafures are the difeafes of the foule, and the pleafures that agree to them are the deftrudion of it. Befidcs, when thou art reconciled to him, thou art out of all debt and danger, hee will fet thy foule at reft, that was reftieffe before • And befides when thou haft the Lord to be thy God, thou haft oneto whom thou mayeft goe, and unbofome thy felfe, to advife withall, when thou canft not goe to any in the world ; one thou maid fetch comfort from when thou feeft no comfort no where elfe, thou maift runne to him as to a refuge, when thou art overwhelmed with oppofitions, (landers and ill reports 5 and befides all this, and the glory which we fliall have in heaven, confider what there is that ____________ thy 44 Gods (jimpafiion, to his people in affliction. thy heart can defire, that hee will not doe for thee 5 if thou haft any bufinefife to doe, God will doe it better for thee,then thou canft for thy felf zjhe Lord workes all our workes in us and for us, Efay 26. 12. Art thou a Scholler, and haft ftudies to bring to perfection * a tradefman, and haft enterprifes to bring topafTe i art in ftraights < he will be entreat- ed of thee to doe all for thee, if thou goe to him, and hee will bring it better to pafle then thou canft wich all thy policy. Againe, Art thou fallen into poverty, into ficknefle, into difgrace 1 thou fhalt findchim exceeding kinde, when thou art fickc,heel will be carefull and watchfullover thee, this David acknowledges, Pfal.3 1.7. / will be glad and rejoyce in thy mercy , for thou haft conftdered my trouble, and haft knorvne my foule in adverftties : when others overlooke and forget thee in adverficy, as the But- ler did Iofeph, hee will not, but take care of thee. Againe, if thou beeft perfecuted, and haft enemies to deale with ("as who hath not that livethgodlily?) fo that (as David fay thoi himfelfe) my foule is a- mong Lions - yet thou'fhalt finde God ft and by thee, as hee did by Saint Paul to deliver thee out of the mouth of thofe Liens : thou fhalt finde him to bee as a rocke, as a place of defence, to fliield thee againft them and all their incurfions, fo that all their plots and malice (hall not hurt thee. David had often tryall of God in this. Againe, if thou doeft want any thing, he hath promifed to grant whatfoever thou -fhalt aske. But if thou fhalt fay, I provoke him day by day 5 yet know that he is*cxceeding kind, and will paffe by many infirmities, for hee knowes Gods Qompafiion, to bis people in affli&ion, 45 knowes whereof we are made $ one ill turnc cauftth not him, as it doth men, to forget what was done bdotejbc Lord keepctb for h* thefure mercies of Da- vid, that is, fuch mercies as the Lord (hewed Da- vid, and not to him only, but to all his pofterity,fo as he will not onely be a God to thee5whilft living, but when thou art dead, to thy feed alfo. Such a God you fliallfinde him ^therefore take him for your God and for your husband. If men knew him, they would chufe him ; as Saint Paul [aid to Agriffia, I would that thou rvert altogether as 7,that is, if thou did'ft know him as I doe, and his fervice, thou wouldeft not be halfe a Chriltian, but one al- together: doe but try if thou likeft not his fervice, thou mighteft leave ir« But the Saints who have experience of both conditions holding out may be an argument of his kindneffe unto all his : and this alfo (hould move us to chufe him for our matter. As the other ufe was to thofe without to chufe the Lord, fo this ufe is to all thofe that are already in the covenant, to exhort them to confirm e tkeai- felves in their choyce to bee more and more well perf waded of him, that fo they may love the Lord more and more, and cleave fafter to him. One that is married may love her husband well, and yet by feeing more and more the excellencies that are in her husband, fhee may bee more confirmed in her choyce : In all afflidions labour to thinke well of God, and ill of your felves. This was the praife of David^ he aiwaks laboured to extoll God in all, and ftill hold this conclufion, yetGodisgeodtolf- rael : we are apt to faile much this way, we are rei- dy y[**> 46 I God's Qttnpaflionjo his people in affliBion dy to thinke tha-t God deales hardly with us and his people : but we mud learnetocorre&tbiser- rour, and to have a good conceit of him, to labour to extoll his mercy. But this we will not doe, till we fee thefc two things: Firft Gods exceeding great kindnefle 5 Secondly, our exceeding rebellions: you lookc onely on Gods dealings, and fo are rea- dy to thinke that God hath dealt hardly with you, but never thinke how abominable your carriages have beene to him. But learne to thinke, that how- ever he is a God full of bowels, even in your word condition, and that you have deferved worfe at his hands, that he is exceeding kinde: labour to thinke of this for your felves and alfo for the Churches. God hath beene mercifull to it in all ages, and is fo ftill $ fo he faith, / have beene her habitation (that isa houle for the Church to dwell fafely in) from one generation to another, from Abrahams time to the time they were in JEgypt, and there I was their ha- bitation, and fo in the wildernefTe, and fo in all the times under the Iudges,and fo to our times,looke on the Church when it was in the worft condition, take the Church of God, even when it deemed to be cutoff, asinthatgreatmaflacrein France, yet then was the Lord an habitation to it, a company was kept alive, that grew greater then the former. So the Church in Quecne Maries time, hefufferd the ftorme to overtake them a little,but it was foonc blowen over, he was an habitation to keepe offthe ftorme from deftroying them, and fo he hath been, and will be to Bohemia and the Palatinate, but fo he hath beene found to be to our Church above all the reft, The Lords Name is called upon his people. ] 47 reft, for our Nation hath been like Gideons Fleece ; I when all others about us, have beene wee and wal- J lowed in blond, we have been dry rthcreforelabour \ to fee how good God is, and how bafe we are, and t jke heed of abufing his kindneffe, left he make this Nauon wet with bloud, when all others fhallb- dry, and we come to have warre, when all the reft have peace : the way tocontinue his favours is to remember them and to humble our felves before him in thankefulneffe. Thus much of this Do- ctrine. The next may be this third Dddixmz: The Lords I Bott^ ?iame is ailed upon bis people, that is, they arccal- 1 led by his Name : for the opening of this poy nt, we muft know firft, that it is the Lord that putteth his Name upon them 5 for who durft rake this honour, but thofe upon whom the Lord himfelfcpleafeth to beftow it < this is no frmll thing ; where God puts his Name, it brings fomething with it. So asfecondly, it is not an empty title, Titului fine re, but there is a reality in it 5 for where God gives his Name to any man or people, there he be- ftowes himfelfe, and all he hath is theirs, becaufe they are Gods, iCor.^nlt. As an husband when he beftowes his name upon his wife, thenhealfo giveth himfelfe to her. Now in the Scripture the Lords Name and the Lord himfelfe are put one for another, fo that it is no fmall priviledgetohave the Lords Name called upon us. And to open this further ; let us confider, who chey are yet that are called by anorhcrs name a- mongft men. Firft, 4g i The Lords Name is called upon his people. Redj. Firft, wives are called by the name of their huf- bands. Secondly, children by the name of their Pa- rents. Thirdly, Temples ate called by their names to whom they are dedicated. Laftly, they that addi& themfelve* to fome man to follow his opinion, are called by his name. As the FUtmfts, ^yiripulUns , Kdmi/ls, &c. from their matters. In the fame refpe&s, thofc that are called by Gods Name are fuch as arc married to him, and that are borne of him (for they are his children)and all fuch as are his Temples dedicated to his fer- vice. Laftly , all fuch as are addi&ed to follow him, as lojhu* wa*, who faid, / and my houfe mil fcrve the Lord, and as Ucob was, thoujhdlt be my God, and I will ferve thee; all thefeare called by the Name of the Lord, and the Lord is called by their names : fo he is called the God of Abraham^ Ifaac, andltcob, &c. fo that it feemes that there is fas it were) a cer- taine match betweene them, a mutual! agreement and relation, as there is betweene a husband and a wife, a father and a fonne 5 fo if thou beeft one who is married to Chrift, and hee hath changed thy heart, and begotten thee anew by his Word, and art dedicated to bis fervice as his Temple $ then thou art called by his Name. And the onely rcafon of this is, becaufe he hath chofen thee, there is no other 5 when he caft his eyes upon all the earth, hechofetheeout, to have his Name called on thee 3 as it is faid of the Tem- pie The Lords Name is called upon bis people. pleat lerufalewjlmhe chofe that place rather then any othevjoput hu Name th ere: and there is the fame reafon why his Name is called upon a whole church 5 as when he looked on Europe, he chofe out the reformed Churches to put his Name there $ and where the Lord puts his Name,therebedwels,fo as the one is put for the other, cither to fay, he chofe a place to dwell in,or that his Name is called upon it, they are all one. There are two places where God dwelleth,//*. 57,15. thus fajth the high and lefty one that inhabit eth eternity wfofe ?{ame is holy, I dwell in the high and holy place, with him alfothat is of a contrite andJrumblefpirit, ejre. The higheft heavens and the loweft hearts are Gods chiefeft dwelling-places. He j hath indeed other places,hedwelleth elfewhere,but in thefe two he manifefteth a peculiarity of his pre- fence, and that peculiarity is of the prefence of his grace and comfort ; for he faith in the fame verfe, to revive the fpirit of the humble ', and to revive the heart of the contrite one 5 hee reveales himfelfeto thefe, and his lecrets, which are hid from all the! reft, and hee fills their hearts with joy and com- j forr. If -we be fich asbearethe Name of God, then ■ let us learne to be o hedtent unto him, to giveup otir felves unto him ; for fo much is intimated by this, that we are called by his Name, and therefore we J are faid in Scripture to be baptized into the Name of lefus chriji ; that is, we doe by ourbaptilme pro- fefle thus much, that we give our felves to his fer- vice . fortobearehis Name is tobeare ourowne names no more, that is our owne natures no more. E A 49 vfe t< I 5o Tbt Lords Name is called upon hn people. A man that is called by the Name of the Lord is no more Sui ]nris, his owne man 3 As a man that giveth hirafelfe to fcrve another, how much he fcrveth himfelfe, (o much he wrongcth that man. And the rcafon why a Wife leaves her owne name, it is to (hew that (lie is to give up her felfc to the obedience of her husband, flie is not miftrefleof herfelfe, not free, (he depends on her husband as the Ivie on the tree, (hec hath no root of her owne to reft on3 but dependeth on him. So we having taken the Name of the Lord upon us, wee muft thinkc that wc are no longer free, weleave our owne names, we muft have no more root of our fclves, but of the Lord ; wc muft have no will of our owne, his will muft be ours : therefore, yee that bearethe Name of the Lord, let it not be in- profeffion onely, but doe that thing which the Name requirech, that is, follow no more your felves, but follow God. A Wife before had the I name of her father, but when fhe is married, as (he j leaves that name, fo flie leaves father and mother alfo to cleave to her husband 5 if her Parents com- mand one thing, and her husband another, flie leaves her father and mother and cleaves to her huf- band: fo as leaving father and mother, Implies lea- ving to beare affection to them, in comparifon to her husband, and thus muft yo-j do: to Chrift, as you have it in Luke 14. 2 6. If thou wouldeft be matched to the Lord, thou muft be divorced from all things elfe in the world5from every thing that is very neare and deare to thee : father and mother, fonnesand daughters are deare, but you muft A*/* them The Lords Ttiameis called upon bis people. them all for Chrijlsfake, fir yen cannot be his Difciples: yea, he that is married to the Lord, muft hate and deny his ownc fouie $ when his ownc foule defires one thing, and Chrift another, he muft deny it and be divorced from himfelfe, and take no roote from himfelfe, but from the Lord, becaufe he is able to fuftaine him. Wives are not bound to deftroy themfclves for their husbands, but this bond is nearer, therefore Ephef. 5.51,32. this neare con- junction betwecne man and wife is made but as a (hadow of that betweene Chrift and his Church, who is flefh of his flefh y and bone of his boneyvctCe 3 o . And as for this caufe they leave father and wother, as the K^ifofik fays, verfc 3 1 . fo for this caufe muft j we leave all to cleave to Chrift and be fubjeft to j him, as verfe24- that is, our will muft be fubjed to the Lords. As if thou haft f uch a journey to go, fay yea, but what fayes my husband to it < thus Saint lames teacheth us to fpeake, /<*/#, 4. 1 mil go j intofuch a Cttiy (if God will) fo in other bufinefte, j fay, it the Lord will (to whom I am married) I will doeit, elfe not : and you have reafon for it, becaufe Chrift loves us as his Spoufe and body : by this union we are one flefh with him, yea one fpirit, and ■no man hates his owne flefh, faith the Apoflleihzxc; though a man hath all theimperfe&ions in his bo- dy that may be, foares and biles, &c. yet he hates | not his owne flefli, but laboureth partly to cover j thofc wounds and impeifedions, and to healel them, if he can, fork is his owne body j So doth the Lord love you, if you have taken him to bee your husband 5 you have reafon therefore never to E 2 forfake 5* 5* The Lords Name is called upon his people. forfake him. And if any (hovld objc& end fay, I am a finfull wretch, an unfit macch for him 5 Con- fidcr that yet being his, he will cover your imper- fections with his righteoufne (ft, as a man covers his fores from the view of others *and he will wafh yotifrom your corruptions. As if a manhavca forearme, hedoth not only coverir, but alio wafh tth it,and hcales it,becaufe it is a member of his .So fayththe Apoftle there, beehathrva/hed his Church with his owne blond* And this the Apoftle Saint Paul calleth a great my fiery : as if heehadfayd, great chings are now revealed therein to you, and worth your confidering. : why therefore fliould we not give up our felves to him i a wife may obje& a- gaioft her husband and fay,another ones husband is more wife, more kind, but thou canft fay nothing againft him. Confider this, and let it not only be as a notion in vour heads, but let it finke down intoyour hearts 5 Aad let the Name of the Lord not onely be upon you, but alfo in you. Aswehaveitin Exod. 23.21. fpoken of the Angell thit went with them iathewildcrnefTe $ My Nameismhim. My Namejsnot onely upon him, fo that he is not only called my Angell, but my Name is alfo in him,that is, he is fo affe&ed as I am, he hares finnc as I doe, and therefore will punifliitinyou, and loves what is good as I doe. So let the Lords Name be in you,that i$,labour to be of the fame minde and dif- poficion that God is of>to have a heart after his hart, co be affected as he is, labour to be thus minded, and you (hall be the Glory $f the Lord, as the rvtfe is the glory of her husband, as (hee is called, 1 OY11.7 becaufc The Lords Name is called upon his 'people: I 5 7 becaufe when (hee behaves her felfe wifely and veituoufly , thofe that fee her doe commend her husband : Therefore fo behave thy felfe in the world, fo (hew thy felfe like thy husband, that thou bee his Glory, jhew forth the venues of Chrijl, as the isifoBk hath it in 1 Peter 2. p. A man muft fo behave himfelfe,as the Image of God may appeare in him ; and then he fhall be his glory, as a wife when flic carries her felfe as the image of her husband, fo as his wifcdome and vertu^s appeare in her, then (he is his glory. Confider this f erioufly 5 you are called by Gods Name $ if you make this but an empty title, then you (hall have but an emp. ty benefit by it : but if in earned you cleave to him, and follow him, then he is yours and you his, and all that is his is yours. If at any time you finneagainft God, this (hould be a great motive to humble your felves the more, that you fhould fin againft him whofe Name you beare, to whom thou haft given up thy name, and made a vow and promife to obey him. Thus learne to aggravate your fio,for it doth aggravate it5 and this ufe alio I make for the day. There is a dou- ble humiliation 5 one comes from felfe love, and that fometimes jnakes way for grace, but is not grace : but there is another that comes from a ten der affection and love to God and Chrift ; for when a man loves one,he defiresto pleafe him,and there- fore when hee difpleafeth him, it grieveth him:' And this is Inch a humiliation, as is required of us onthefedays of Fading, therefore labour to worke your hearts to this. E 3 Now Vfe e 2, 54 f Tk Lords Name is called upon his people. \ Now there is nothing will worke our hearts ly I o be humbied more then love : and neere- QefiTe will finely mate us love God : for why doth | ;he wife love the husband, and the husband the wife, b a brciufe they arc neare one to another * Now when rhe Name of the Lord is called upon is, it is m argument that weareneareunrohim; i fe let that fofcenthy heart,that thoufhould- A carry thy felfe unworthy of this nearencfle. Fhat w.s that which fmote the heart of David, when he confidcrcd how kind and loving the Lord had beene to him 5 the Lord himfelfe when he comes to humble his people, hce taketh this coarfe with them, to tell them of the neareneffe that is betwecne them and himfelfe, asisplainein Ier. 2. 2,3. Thus faith the Lord, I remember thee, that is, put thee in minde of the kindneffe of thy youth , that is, which I (hewed thee in thy youth, the love rfthj Eff onfalls, when, ejrc Now when we fee the Lord take this courfe we fhould take the fame 5 when he would humble David, hefent Na- than to humble him, this was one part of his mef- fage> to tell him of Gods kindneffe to him, 2 Sam. 12.7,8. thus faith the Lord, lannvntedthce King over ifrael, and I delivered thee out of the hand of Sauly (frc And this doubtlefic was the chiefeft caufe that made him confefTe and fay3 1 have finned againfl the Lord, as it is in Pfal. 5 1 . he repeatcs (a- gainft thee) twice, there lyes the Emphafis, ihave finned againft thee, againfl thee have I finned, that wounded him in a manner alone, that there was fo great a neerenefle betwixt the Lord and him. When II The Lords Name is called upon his people. 55 a man commits a finne, there are two things to be confidered in it 5 fitftin that he finnes cgainft the Law of God,and fo he fees a great obliquity in fip 5 when he lookes on finne and theftreightLawof God, he fees a deformity in it $ but this alone doth not humble us in that kindly manner 5 this will make us vile in our o wne eyes, this will make us to fee a wonderfull deformity in our felves : but now there is another thing to be feene in finne, and that is the perfon againft whom we commit it, and that is the Lord, and finne fo looked upon comes to have another relation put upon it, notonelyasan obliquity and deformity, but as an injury, as a re- bellion, an unkindneffe, recompenfing evill for good. The firft way fin is confidered as an obli- quity from a firaight rule 5 but in this latter, as a* gainft the Perfon of G[o i>, as againft thy hus- band. Now therefore to humblethee, doe thus ; Goc through all the particular dealings of God with, thee , remember all the fpeciail kindneffes of the Lord, His keeping thee from thy youth, His many deliverances,how many fpeciail kindnefles He hath done thee, recount His mercies every Faft day $ and when thou haft done this., then goe to thy finnes and fay : Thefe are not only tranfgreflions againft Gods ftreight Law , but alfo, they are unkindneftes and J injuries agamft His Perfon •, and a«dde to all this the confideration of the patience of God : though I have plaid the wretch and harlot as never any have done, yet He hath been patient,and is fo kind, as He bids me yet to returne, and this will caufe thy heart * E 4 to 5* ^4 'nfw. ■i The Lords Name is called upon hU people. . to mclc towards Him : labour to doe this more and more* There is an exercife of Humiliation which is done after this manner, fpoken of , by feeing the Lords kindneffetothee^andth/ injury againft Him, and comparing the one with the other. But thou wilt fay,I would faine doe ir,but 1 cannot, my heart is hard, and I cannot get it thus melted. Therefore I fay, exercife thy felfetothis. The reafon mens hearts are thus hard, &c. is, becaufe men are idle, not willing to recount Gods mercies to them. Say not thy heart is hard, but thou art fluggi(h3this ther- fore you ought to doe efpecially at this time. In Levit. 23.29. there was a time fet a part for the Ifraelites, for the performance of this duty of hu- miliation ? and it was to be their cxercife that day, they were then to labour to affliSt their foules $ fuch as did not, were to he cut off from among His people. And this confederation , that wee are called by the name of the Lord, is a meanes to doe it. But you will fay , I have done this, and yet my heart is hard ftill. It may be fo indeed,and your heart not foftned, but yet this I fays Firft forthy comfort, that if thou I continue doing this, the Lord accepteth it -> but if ' chou doft it not, thy bloud (hall be upon thine own head: we require that thou fliouldftonely labour to doe it, and the Lord will accept it , though thou art not able to foften thine heart : And fecondly, know for thy comfort alfo, that God will joy ne with thee, if thou labour thus with thy heart, and [ fend the fpirit of humiliation on thee 5 as*the Difci- ! pies The Lords TS^ame is called upon his people. pies, though they rowed all night, yet Chri $ t came at the laft, fo though thou toileft many daies, and makeflr no proficiency (asthoudiinkeft) yet know,that God at length will come and helpe thee, and that becaufe He hath commanded thee to doe this, He will not fuflPer you to be doing that al waies in vaine, which Hecommandeth, and therefore He will come: but that you may havethe more ground for this, remember that you have many promifes made of Gods helpe; as in Luke n. 13. If yeetben, being evill , know h$w to give good gifts unto your chil- dren y&e. You fliall never alone, of yourfeSves, bee able to foften your hearts without the Holy Ghoft, but continue knocking, and the Lord will give you the Holy Ghoft , though you bee but ftrangers. So that every man may. come to God and fay $ Lord, thou haft made fuch a promife, thou canft not goe from thy word , and therefore denymcenot; and bee earneft with God, andhce cannot deny thee. The woman of Canaan was not a lew, yet fliee having this ground, that hee was the *Jttepas^ (hec would not bee put off, therefore doe thou fo, and thou (halt in the end finde that thy heart is foftned : andthelongerthonwaiteft, the greater meafure thou fhalt have of thefpiric 5and when thou haft him, hee fhall humble thy hearty as in Zuh. 12. 10. / will pure upon the houfe of Da- j vid y and upon the inhabitants of Ierufalem, theJpiritof< grace and applications , and they Jhall looke upon him A whom t bey have pierced, and they fliall mourne for him \ & one mourneth for an onely fonne. The people of I ifrael were heere exhorted to mourne, andtofepa- rate I 57 r g I Ike Lords 2>{ame is call ed upon his people. rate themfelvesj and to doe it every family apart;* The bi.fintffc was the fame that you arc to doe e- very faft-day. Now fayes God, if you fccke mce aright> you muft have the fpirit; and fayes Go d, I will doe my part, 1 will powre on you the fpirit of bow ells , for fothe word may bee tranflated. The meaning of it is this , that when the fpirit of God is thus upon you , you will bee tenderly affe&ed to the Lord, even as a mother toward her child: then faith hee , they {hall looke upon him whom they have pierced, and they {nallmourne for him, asonemourneth for his onely fonne, and bee in bitterneffefor him , that is, you (hall then remember your rebellions, and the remembrance of them (hall be bitter to your foules, as bitter things are to your taft.-fo it was with lofiak the reafon why his heart melted, and he wept when hee heard the booke of the Law read , was becaufe hee had the fpirit of bowells , which every one of us fhould have: folob, Now I havefeene thee,lahhorre mj felfe, lob 42. hee was not thus before 5 hee was a holy man, but this was anew worke : for fayes he I have heard of thee by the hearing of the eare , but now m1 eye fees thee. Hee was enlightned anew, as it were , the fpirit fhined into his heart with a new light : I have beene in a mift all this while in com- parifon$ but now mine eye hath feene thee, and I have an experimentall feeling of thee, now 1 abhor my felfe. It is a hard thing to abhor a mans felfe thus, which then a man doth, when Gods fpirit with a new light enableth a man to fee Gods love and kindnelfe , and his owne unkindnefle in their colours. If 3 be Lords Name is called upon his people. If the Lords Name be called upon us, we fliould lcarne hence tokeepe his ^wefaire, tokeepe ft pure and unfpotted ; As it was faid of SaimPmlj he wzsachofen vejfeflto carry Gods Name $ and there- fore it behooves chem to take heede ho w k be pol- luted by them, on hey give occafion that it be blaf- phemed ; fortheevill committed by you refleds upon the Name of the Lord, A fmall thing is a great matter inyoii: one fly corrupts a box of oynt- ment, but many flies in a barrell of Pitch or Tarrc, are counted nothing • fo many finnes in a wicked man, redound not fo much to the dishonour of Gods Name, as one in the Saints. When a Saint doth a thing that is uncomely, he polluteth the Name of the Lord, not that it can be polluted in it felfe,butit feemes fo to other men. Before men are regenerate, their finnes are as blots upon a table, before a Pi&ure be drawne uponir,whicharenot regarded of any 5 but after it is drawne3 the leaft blot is feene of every one : So it is when men are butftrangersto God 5 the finnes which they com- mit, refledl not to the difgrace of God : but when Gods Image is renewed in a man, then thefe finnes are more taken notice of,and caufe the Name of God to be blafphemed of bis enemies* This fhould teach us, not to be afliamed of Got andtheprofeflionofhisName : for (hall the Lord not be afliamed of us, ashefliewesheisnor, when he is willing to put his Name upon us ; and (hall we be afliamed of him i it is an unreasonable and an un- equall thing for a child to be afhamed of his father, for a wife to be afliamed of her husband, and fo for 59 vjt3. rfiA objeff. Anfw. Tlie Lords Name is called upon his peoph for us to be afhamed of the Lord, whofe Name we beare. This is the rather to bee fpoken of, becaufeitis a fault very common amongft us, that wee doe not take notice of. But the mofl will fay, we are not afhamed of re- ligion, but wee account it rather a glory to be ac- counted Chriftians. Give mee leave to examine youbythefetwo Qneftions, Firft, are you not afhamed of the ftri- <5teft waies of Religioa t There is a common courfc of Religion, that you need not be afhamed of, be- caufe all are for it, and commend it 5 butyetthefe are fome fpeciali ads of Religion that men caft fhame upon, fuchwasthatacftof David, when he daunced before the Arkc , which feemed abfurd in UMchals eyes for a King to doe $ yet he fayd, / mil be yet more vile : fome of thewayesof God give a more peculiar diftafte to wicked men , and there is a fhame caft upon the power of Religion^ by reafon that the multitude goeth another way. Now what is fingular , that fhame is caft upon : as in any thing, let the multitude have never fo ill favoured a fafliion , it is no fhame , whereas if a few others weare a garment fane more comely , but different from the fafhion, yet it would be a (hame to them ; fo it is here , there is fhame caft upon holinefle and fincerity, becaufe the multitude isnot holy, for ho- ly men are like the gleanings after the harveft , or like the grapes after the vim agt, exceeding few, and not e- nough to bring GodlinefTe info fafliion : Therefore if thou wouldft know whether thou art afhamed of God The Lords TS{ame is called upon his people. 61 God or no, rry whether you be afliamed of any the peculiar ads of Religion, upon which (liamc is ufu- allycaft among men. The fecond queftion I would aske is this ; are you afliamedof God , or any taske or duty, or his people among thofe where the fliame will doe you fome hurt < confider whether you are not afliamed of Religion among finners$ itisanexpreflionput in for fome caufe in Marke 8.38. Whofoeverjbaff be ajhamed of mte and my words in this aduhiromgenera- en,drc. As if he fliould have fay d, it may be you would not be afliamed of me among Saints 5 but he that is afliamed of meamongftthe word of men, and in a dangerous time, in fuch a time as when it is ignominious to be a Chriftian (as it was then) of that man will I be afliamed in the day of the Re- furre&ion. You muft therefore try your felvcs, what you do before wicked men, and what you do before great men , when it is fome lofle to you to profeflc Christ, or any truth of His; ard know that this is not a fmall matter : We muft pre- feffe Christ in our times , wee mud make the word of God the rule of our lives. Perhaps wee thinke that fo long as our hearts are right, andfos that we runne not out into evill wayes with others, the matter of profeflion is but a fmall change/ that that is but as the leaves of godlineffe ; if God have the fruit, what need we care for the leaves ? But re- member that in Roto. 10.10* With the heart man be- Uevtfhumo rigbteoufhejfc, andmthfhe mouth confep- on is made unto falvanon : This will damne many of us, the want of profeifion, aswellasthcgreateft finnes. 6 1 1 he Lords £{ame is called upon his people. finnes. The Scripture is peremptory $ we muft ptofefTe Gods Narae at all times, even then when we (hall do^ it with the danger of our lives. You know that Daniel did fo, in danger of his life, and it was not a needlefle matter, but it was in a matter that concerned his life. But that you may do this the more willingly, confidcr why menareafhamed of this prof eflion, why i becaufemendoefpeake evili of you,but is this a good reafon t No,for they doe fo out of their ignorance, as it is in i Pet. 4 4. wherein they thinke it Jlrange, that you run not with -them into the fame cxcejfe of riot^ freaking evill ofyvu. But if they knew the ground of youradiions, they would not fpeakc evill of you. They fee your adi- ons, but your rules and principles that you goe by in thefc a£tions,they know not : and therefore they fpeake evill of you. And fhall we be difcouraged for this i What if a Geometrician fhould be drawing of lines and figures, and there fhould come in a Country man and feeing him fhould laugh at him, would the Geometrician leave off his art for his rifion i furely no, for hee knowes hee laughs at him out of his ignorance, becaufe he knowes not the art and the grounds thereof : and is it not as great a folly for us to be afhamed of godlinefle, be caufc men that underftand it nor, fpcake evill of it ! furely it is. And therefore remember D avids two reafons, when he did that a& for which he was re- viled by his wife. 1 did it for the Lord, that chofe me : as if he fhould have faid, the Lord deferved it, he loved and chofe me, therefore I did ir. So this is thy cafe: The Lord hath chofen thee, when hee hath ±m* «■ ^ The Lords Name is called upon his people. 4 hath paffed by many thoufandsof orhers,thciefore doe ic for the Lord. And another reafonof Da. vids was, it mikes for my honour in the eyes of thofe that are good, 2 Sam. 6. 24. Menthinke it brings no honour, becaufe they fhallgetnotany j credit by it amongft men : but know thus much, j when men fhrinke from God, then God makes true that rule, them that d.Jhonour me^ I mil dtjhe- nour : he that hath made a profeflion of godlineflfe, and afterward fails away, God never fuffers fixh an one to cfcape, but he punifliethhimoneway or other. Therefore Mofes exhorteth the people in Deut. 4. 6. to keepe Gods Statures and to doe them: for this is your mfedomt^ and pur under Hand- ing in the fight $fthe 'Nations , &e. Now why (hould you bee backward tobearethefhamethat the world cafteth uponyoui < d )th not God obferve alUookc on, and with approbation i do:h not God tell the Church of Epbefus, in Revel. 22. / how thy workeSyAttdthy labour jnd thy patierce>&c. When any man at any time cafteth fliameupmyou for religion, it is a perfection which you will record, as Luther faid, when any fpake evill againfthim ; this will be accounted 0:1 my reckoning at the laft day, that fpeech is to be considered and weighed of us all. / know thy patience ; therfore be not afhamed, but be bold in the profeffion and feare of God, do- ing thofe things that are glorious in the eyes of God and men that judge of things aright. If the Name of the Lord be called upon us, this (hould comfort us concerning our felves, and con- cerning the Church of God j for where Gods _ . _ .Name. ^y. ($4 \ The Lords Name is called uponhis people, objeQ. Name is called upon any Church, any Nauon,auy man, you may be furc he will defend them, tor he is engaged fo to doe, that his Name may not be polluted; for theLord is the worfe fpoken of, when his people fuffer. Therefore thou whofoever thou art, rich or poorc, be confident, God will defend thee in all thy fufferings. A man will not fuffer his wifeto be wronged 5 for faith he,(he is my wife, he accounts himfelfe wronged, when any inj jry is done to her: fo God accountcth himfelfe injured, when any wrong is done to thee on whom his Name is called, Efay 4.5,6. Although (Taiththe Lord ) they may feeme to be helpeldre, notwith- (landing this (faith the Lord) feare not, 1 mil create a cloud by day, and a flaming fire by night : that is, though there be no meanes,yec I will worke with- out meancs. I will create them, make them of no- thing : I will be both their diredion and prote<2i- on 5 for the cloud by day and the fire by night, hath reference to that cloud that went before the Children of Ifrael in the wildernefTe, which led them in the way, and kept them from the heate of the Sunne. For upon all the glory Jhtll be a defence $ that is, the Churches though they feeme never fo bafe, yet they are glorious 5 for therefore t hey arc called glorious ; and not only up on one man or two, but upon all the glory, that is, every man in the Church : upon all the glory (hall be a defence. But then if this obje&ion come, why ? doewe not fee them affii&ed i doethcy not off en fuffer a ftorme $ are they not often fcorched wkh the heate of reproach t Ther- II Without Humiliation no mercy. Therefore, the Lord faith, as they have di- vers perfections, fo will I have divers meanes of helpe 3 and there jhaflbeea Tabernacle for a Jha- dorv in the day time f or the heat ey and for a place of refuge , like the Citties of refuge whither they fled that were purfued by the avengers of 'blond, and for a covert from a fiorme, and from raine. The Saints in a ftorme of perfecution or any calamity, are as a man under a (helter ; whereas all others are in the 'midft of the ftorrae. Therefore be you affured, the Lord will not forfake his owne people 5 they are as the apple of his eye: a man may bcare much, but hee will not fuffcryou to touch the apple of his eye 5 So God will fuffer much, but he will be avenged on them that wrong his people. Thus much for this Do the Fathers method in the firft Sermon that ever was preached ( which him- felfe alfo preached) as a patterne f or all Minifters to- follow. And when hee would draw i^yidam and Eve into feeke the promife of mercy, he firft cxpoftulaces the matter with them, to humble them for their fin : and then lets fall the promife of the CWefias. Andfecondly, Iesus Christ thefecond Pcrfon in his firft Sermons in Preaching the Go- fpell, as in Luke^j. fhewes his approbation of this met hod, in that he makes this his firft fubjeft of his firft Sermon, as appeares by the text hee takes to preach the Gofpeil , but to whom f to I thofe that are firft humble and humbled. The Spirit of the Lord is upon me, beeauft he hath anointed me to preach the Gofpell to fuch as are poore and broken in heart. And the fame order, the Holy Ghoft the third Perfon was foretold by Chrift, that when he was I come, hee would obferve in working upon mens hearts by the minifteryof theApoftles, (jrclohn 16.8. Hejhall convince the world of fin ; for humili- ation, that i\ his firft worke 5 then of righteoufnejje, for justification : \zft\y of ludgcment $ that is, that fan&ification which perfons juftified are to have wrought in them ; We come no w to the explicat i- on and reafons of this point which (hall be. \ To (hew the necefkty of this humiliation to the other that follow. Qf Without Humiliation no mercy. Of the order of it, as ic is here placed the firft of all the reft. For the firft, it is true indeed, that the Lordmight bring men home to him without this humiliation. He eould doe as he did at the firft creation, fay no more but let there bt light, and there would be light, and that without any of this thunder : he might fay , let there be grace, and there would be grace $ he could come intheftill voyce without renting the rockes, and fay no more but, Without Humiliation no mercy. 71 mility 5 when the he art is humbled, it is made pli" j able to God, Bfaj 66.2* 1 mlllooke to him that is \ cwtrite, and tnmbUth at mj words $ they are both j there joyned : that is, when he heareth any com- \ mand from me, he is afraid to breake it, afraid of; admitting the very occafions of finning : A man ! that hath beene fcorched with the fire dares not j eafily meddle with it againe, and the reafon is, it maksa manchoofe the Lord freely for his husband and Lord, and from thence followes kinde obedi- ence to him. He that hath made the choyce himfelfe will ferve,elfe not ; but he will condemne himfelfe, that he (hould make a choyce fo unfuitable to him ; and it alfo teacheth a man to fet an high price upon Chrift,and forgivcnefTc of finnes, as you heare 5 and that will fet all thy defires aworke, and caufe thee to refufe no obedience whether adivc or paflive : for what is the reafon men obey their lufts, but be- caufe they prize pleafures, have an high efteeme of honours, &c. and the fame effed: will the prizing of C h t 1 « t have in thee, to doe any thing for him, fo as thou (halt not count thy life deare for him. They would not doe all this conftantly and fur! Reaf.4 eygr, if they (hould come to Chrifl: and bee cbedi- f ent for a while ( as hhns hearers and Herod was) yet J they would returne unto their vomit againe : and not flay with him if they were not htftabled, they might come in-, asthofe hearers fignified by the fe- cond and third ground did , who received the feede with joy , and as thofe of whom it is faid Ghrift would 74 Reaf Without Humiliation m mercy. would not commie himfelfc to them, but ftay with him, men will not unleffc they bee humbled : For unkfTe a man be brought to part with all for Chrift, and to fell all . hee will in the end repent of his bar- gaine , if there bee a refervation of anything, the time will corne hee will goebacke, andftartafide like a broken Bowe 5 and untill a man bee throughly humbled , hee will not bee brought to part with all for Christ 5 hee that is humbled,heeonely is the Merchant-like minded man, who fells all hee hath and goes awayrejoycing, is glad at the heart that hee hath Chrift though withthelofTeof the whole world , he is willing to take Chrift upon all conditions,with loffes and croffes,and to deny him. felfe in every thing; for heeknowcsthebitternefTe offinne, and fo fetsfuch a price upon Chrift as if the bargaine were to make againe, hee would doe as hee had done,but the other what hee hath done in a fic,he repents him of afterwards, and therefore true rcpentanceCwhich godly forrow and true humiliati- on worketh ) is called repentance never to bee repented of, 2 Cor. 7.10. Other forrow than Godly may worke a repentance, but it is fuch as men afterwards repent of. Men are foone weary of the yoke of Chtiftjbecaufe they have not felt how grievous the yoke offinne and Sathan is,but to one who hath felt the burthen of finne, the yoke of Chrift is eafie and fweete. The laft Reafon hath relation to. he laft thing here promifed, of taking away the ludgemenrs and healing the Land. God fhould not have the praife of his Iudgements and of his Mercy in taking them awav jg.-giBcifi- Without Humiliation no mercy , away , unlcffc men were humbled ; for i f when God did afflift men,be fliould reftore them againe with- out this humiliation , men would thinke that God wronged them before, and now did but right them, but when God hath humbled themfofarre, that they acknowledge his Iuftice,in affl&ing them, and their owne defert to bee utterly deftroyed, and con-, fefle that it is his mere Mercy they were not confu- med , and humble themfelves under his mighty hand, and now if the Iudgement bee taken off, and his wrath blowne over , then they give him the praifeof his Mercy and Judgements. Thus you fee why of neceflicy it is required : Now let us fee the reafon of the order of ir, why it is required thus in the firft place : It is the firft con- dition ?here : there is fomethinginthe ordered to bee find by way of reafon for it, and the reafon in ge- neral! is, becaufe nothing is acceptable to God, till the heart bee humbled: You may pray, which is another condition, and you may heare,&c. but all you doe is but loft labour, unlefle it come from a broken heart. ' For firft that is alone ant faenfice tor God,with- out which ad: no facrifice is accepted : This you may fee Pfib*. fi. 16, 17- Th$* dtftreji notfaenfic^ clfelwuld give it thee ; thm delightefi not in burnt of fertngu The facrifices of God Ure a broken fiirit, and a contrite heart \oh Godjbou wilt not dc/pife. David knew that till his heart was t>roken,all his good deeds and allholy duties would have beene in vaine ', and it is as if D^/Vlhouldhavefaid, Lordybdoxc I was 'thus humbledand my heart thus broken ( as in the begin- ning 7* * Reaf 1 76 \ Without Humiliation no mercy. Reaf. Re*f.3 1 ning of the Pfalme hee had exprefTed that it was ) thoudidji defire no facrifice of mee> nor wouldjl have dc- lighud in no burnt offering from mee7 but the facrifiees of\ God are a broken Jpirit , and other duties but as they ! come from it. This is the maine facrifice* and with- 1 out it, nothing acceptable , nnlefle it bee laid upon this low Altar which fan&ifies the facrifice. As it is onely a fit Sacrifice for God, fo this only makes us fit Priefts to God s and before wee are fit to offer a facrifice acceptable, wee muft bee Priefts, and ^ we become not Priefts to God till wee have of- fered our felves firft to God as a facrifice,2 Cor.S. 5 and that wee are not , till wee our felves bee flaine , and broken, and fo made a facrifice. Nothing is accepted, till the Holy Ghoft dwell in the heart,* and untill a man bee Humbled, the Spirit of God dwells not in his heart : And there- fore what hee doth till then favours not of the Spi- rit,but a carnall heart,and fo is not acceptable : Till a man is Humbled , hee keepesthe doore (hut upon the Lord and his Spirit. There is one within his heart is full already,he dwells in his owne heart him- felfe 5 therefore it is faid JB/ay 57.15. That he dwells in a contrite hem ,that is,in it alone,for there is onely i oomc for him to doc what he will in all the cham- bers of it. Vntill a man will bee obedient in all things , no- thing he doth is acceptable : He that turnes hiseare from the Law , his prayer (hall bee abominable. Now one that is not humbled throughly, hee may bee obedient in many things , he may pray &c. but yet hee will have by- wayes of his owne,hc hath not fully Without Humiliation no mercy. fully renounced himfelfe , that is, not Humbled1 Now unlefTe a mans obedience begenerallDnothing is acceptable. And fo wee come to the fecond thing propoun- ded j what this Humiliation is , and herein our maine enquiry is after that which is mainely intended in the text. What it is to Humble a mans fclfe. But bc- caufe the finding of it out depends upon the other alfo, wee will with it (hew alfo what it is to bee Hum- bled , that fo wee may the better know the true Hu- miliation required of us -3 and for the finding out of this wee will firft fet before you the examples of them who have Humbled themfelves , and have Ibeene Humbled in Scripture,and from thence gather what it is. For this you (hall finde OWanaJfcs in the 2 chron. 3 3. in his affli&ion Humbling himfelfe greatly, and the Lord was intrcated of him. verfe 12. Like- wife wee have that of S. Paul Humbled. Afts 9, 6. where wee finde him trembling and aftonifhed , and faying , Lord what wilt thou have mte dot * See an o« ther example in i^cJs 2. 37* of thofe who were f rich in their hearts y crying out> what jhallwee doe to hie favedf Andfoof thzGoaler. Models. 16. who came trembling andaftonied, and would have killed himfelfe : and likewife of the Prodigall , Luke 15, (which though a parable , yet fets forth this condition of a fotile Humbled to us3 ) of wbom it is laid, tha: none gave unto him% and that bee came unto himfelfe, &c. Out of all thefe we gather thofe two mainc parts of Humiliation mentioned: Humiliation pillive, and a&ive. The firft whereof makes way for the fecond 77 78 Wi tbout Humiliation no mercy. 3. I fecondj unto which no promife is made, and which ! may bee found in an unregencnte man 5 the fecond, ' which is a fruit of Sari&ification, which is meant here , and unto which the promife is made : Thefe goe both together in the Godly ; and hee that hath the fecond never wants the firft in fome meafure more or leffe , though many have the firft that have not the fecond. Now the firft is nothing elfe but a fence of finne, and Gods wrath for it ; exprcfled to us in thofe for- | mer examples, by being frickt in the heart , it being a wandring of the heart and fpirit. Vnto which is joyned trembling fear e, with con- fidering and comming to a mans felfe, as wee have itin the parable. And this paflive Legal Humiliation fands'm thefe particulars. A fcnfiblenefTe of finne : before a man is as one that is in a dead fleep 5 what is done to him he feeles not, nor what is faid he heares not, is fenfible of no- thing : But this is the awakening of a man to be fen- fible of finne 5 f o as now hee is wounded , now hee is fmitten with it , now hee feeles it. So the Goaltr as the foundation of the prifon was (haken , fo was his heart alfo , and had an earth-quake within , as well as one without ; and his awaking out of fleepe was a refemblance of his awakened heart. This Humiliation makes a man fearefull of his e- ftate5 whereas before he was bold: and others that are not humbled goe on boldly and are punt jht , as it is fayd of the foole in the Proverbs. It makes a man confider his eftateywhich he never did Without Humiliation no mercy. did before , as the Prodigall cams to himfelfefhux i | entered into a ferious confideration of his eftatc $ be* fore a man thought himfelfe in a good eftate j little imagined hee was in the gall oj ( bitterneffe -y but this worke fliewes him his poverty, and that hee is alto- gether naked, and that hee hath nothing rofuftaine him, as the Prodigall favv hee had not, no worch at all in him. a And this firft worke of Humiliation is wrought by the Law and the curfc thereof- which fayes in his hearing, Curfedbee he that abides not in all things to doe them* By the Law I fay , which is the rule of righteouf nejje, whereof all particular rules are branches 5 and by the threatnings thereof, which are all branches of that great curfe. The one being as the lightning to difcovery?*w, the other like the thunder- bolt that ftrikes the heart with feare of Gods lodgements ; the one is like thelnditemtnt^ the other as the Sentence of rhe Iudge. I put both thefe together, becaufe both goe to humble a man. The Law is like the Task- mafters of Egypt, that commanded rhe Ifraelites ro doe th? worke, but gave them no ftra w •> fo the taw tells us, this and this is to bee done, and binds us t doeit,butgivesusnoftrength , and fo thereby dis- covers our finfulnefle and unability to any good: and then as the task- mafters did beate them that fai- led of their tale, fo comes the curfe and ftrikes them dead, that continue not in allthings to doe the La\v<} aid thele two put together worke this Legaii humili&ti on : neither by the Law is meant only thofe ten words poken in Horeb, but together with the explanation of 79 8o Without Humiliation no mercy. of them, as wee finde them expounded in the Pro- phets and the whole Scriptures : fo that by the Law is meant that re&itude which the whole Scripture doth require. Now therefore when the Scriptures are laid to our hearts, the re&itude of the Scriptures is compared with the crookednes of our hearts and lives,and thereby we come to fee how that the leaft finnc is forbidden, and that the leaft dutiemuft not be omitted, and that rve muft give an account for every idle word, and every luftfull thought and motion in the heart; as Saint Paul when humbled,faw luft to be finne i and then we come to feewithallthccurfedue to the leaft : This humbleth a man. And unto this is further required the helpe of the Spirit joyning therewith , without which the Law doth not humble a man: who is therefore called The fpirit of bondage ,becaufe he enlightneth a man to fee his bondage and flavery tofinne and Sathan,and his fubjc&ion to Gods wrath; not that hee makes him fuch,or brings bondage with it ,but difcovers it 5and this not oncly by (hewing a man his bondage j but hee makes him believe it : For there muft be a faith to humble as well as to comfort, whereas wee fet light by thethreatnings , and believe them not 5 for would the fwearerfweare if hee believed that threatning,the Lord will not hold him guiltleffe that ta- keth his name in vaine i When therefore the Spirit enlighteneth a man to fee hisfinnes , and makes him believe the threatnings denounced againft them , then a man is humbled and not before. And yet though thefe threatnings are pro- pounded by the Word, and made effe#uall by the Spirit^ Without Humiliation no mercy. \ 81 Spirit, yet ufually fome affltftion puts life into them 5 as we fee in Manajfes, andalfo-in S./W, who was firft ftrucke off his hoife to the ground, and in the Taylor who thought verily all his pri- foners gone, for whom his owne life muft have beene anfwerabie 5 fo as he would have killed him- felfe : fomctimes a reall affli&ion, fomctimes an imaginary <>nc , an apprehenfion of Iudgement, fhame, poverty, mifery doth God ufe to put life into the threatnings, and they put life into the law 5 and then the law is brought home to the confei- encc \ and fo finne is brought to light $ for when men arefenfible of mifcries, then they are often brought to enquiry into the Law of God tofindc what (hould bee the caufe of it : and when the Law is brought home to the confeience, then finne is made alive. Saint 1W fayes, tomtits 7. Sintte appeares to bee finne, which before was as colours in the darke ; and finne being made alive, then I dyed, fays PWthere, that is, he apprehended himfelfe a dead man, in which is a difcovery of fin and our fubjeflien to death for it 5 wherein do confift thofetwo parts of this former humiliation, which . makes way for the fecond humiliation. Thus you fee, what to bee humbledis . Now we come to the fecond, what it is to humble amm felfe : which begins, when the other ends : for then a man lookes out for the remedy, as thofe who cryed out what (ball we doe to befaved ? which is the fecond thing to be obfervedin thofe examples 5 af- ter the wounding of their hearts, they made an en- quiry what to doe to befaved, For thofe that belong G to 82 Without Humiliation no mercy. co Gods Ele&iongoe yet further : there is another kinde of Bvangelicall humiliation wrought in them, which is a fruit of falsification ; tor in one whom God meacies to fave, when hee is come to this, the Lord fends the fpirit of adoption into his heart, the jpirit of grace, as Zachary calls him, which gives him fome fecret hope, hee (hall bee received to mercy, if he will come in; which is a worke of faith in fome degree begun : and then fays the foule with it felfe, I will goe and humble my felfe, I will goe hometo God, andchmgc my courfe, and give up my felfe to him and ferve him: and this we fhall find in thefe examples men- tioned before,efpecially of the Prodigally Lu.15.hc came to thisconclufion, if ifiay here, 1 dye for hun- ger 5 but in mj fathers houft there is bread enough: here was hope which bred thisrefolution. I will go borne, and fay to mj father, 1 have finned agdnfi heaven and thee, &£. here wasthat true humiliation we fpeake of. So Manajfes, he humbled himfelfe greatly , out of an hope of mercy $ for a man comes not to this aft* ive humiliation wherein he kindly humbleth him- felfe, unlefle he hath hope of mercy 5 and the begin- ning of faith is with a hope of mercy, which tets a raanaworketogoeto God, and fay ; Lord, Itoave committed fuch and fuch (ins, but I will returnc to them no more ;I am worthy of nothing. Now there are foure feverali compofitions of foure payres of ingredientsthat have influence into this fecond kind of humiliation, to caufe us to hum- bleourfehet. Payre>an hope of mercy, z& wt\hs& fence of mfery:, 1 that Without Humiliation no mercy. that whereas before we did looke upon God as a fevere ludge j we lQoke now on him as one willing to receive us both arc requifite. Sence of miftrj onclyi brings a man but to himfelfe, 3s the Prodigal! firftisfaidtocometo himfelfe ; but hope of mercy joyncd with it, drives a man home to God,as it did alio him 5 without which fence of mifcry drives us from the Lo * d 5 but hope of mercy being added to ir, caufeth this a&ive humiliation^ wee fpeakc of, whereby wee fay, I will got and bumble my feifc. 2. Pay re of ingredients are the fence of our owne mp. tine/fe,togcthet with an appreheniion of that Alfuf. fcienCy that is in God $ which we alfo may fee in the Prodigally when he faid, iJhaBftarveanddye^ ifljlay here-, but in my fathers houfe is bread enough: he lookt to that all ftifiicknt fulnefle that was in God to fupply his wants* The creature whilft it findeth any thing in it felfc, it will ftand upon its owne bottome, and not bee humbled, but when it finds nothing in itsfelfebut emptineffe, then it beginneth to feeke out for a bot tome 5 which it feeing to be in God alone, it goes out to him $ for men will not be drawneoff from their owne bottome, till they fee another bottome to ftand upon. 3 There muft be a fence of a mans owne fmfuU nefft, and the L o n d Issus his right eoufnejfe, and fo a light comes in that difcovereth both : thus when' S. Paul was humbled, there was a light fhone about him,which was an outward fymbole of that new light which (hone within him, ofGhriftand his own finfulncffe. G2 A) 8? 84 Without Humiliation no mercy* A fence of the love of GodandChrift, joyned with a fence of mans ownc unkind nefle unco God, whereby wee looke upon fins as injuries done to God, and an unkindnefTe (hewnc therein. And now let us fee the difference bet wixtthefe two works or parts of humiliation,that we may fur- ther underftand what it kto humble our fclves. And firft, they differ in the matter they are con- verfant about -> in that firft, a man is humbled pro- perly , but for the punifhmcnr,a man indeed is hum- bled forfinne, yet principally as it hath relation to punifliment ; it is guilt works on him 5 he is not hum- bled for fin,as it is contrary to God,and hisfaolines, but as contrary to himfelfe and bis own good r and thus we are not humbled, till we come to love God^ and to have a light difcovcring theholinefleand purity of his nature, which one that is favingly humbled hath wrought in him. They differ in their grounds and principles whence they arife. The firft arifeth but Yrom felfe love, and is but a worke of nature- thoughthus farrc a worke of God to ftirre up felfe- love, by the fence of mifery and to awaken it \ but £0 as any unreafonable creature if in danger, ufeth to bee fenfible of it : and what won- der then is -it for a man, when hee beg ins to have fome fence of hell and death,let into his conscience, to be wounded and apprehenfive of it ! but the o* ther.arifeth from the love of God kindled in the heart by hope of grace and mercy# They differ in the inftrumentall caufes that work them 5 the one is wrought by the fpirit of bondage, 1_ by Without Humiliation no mercy. by an ealightning meerly to fee his bondage,and the Soule is as one that is in bondage fearing God as a matter ; and he hath no further light then thus to fee God as a Iudgc : but this other is wrought by the fpirit of adoption making the Gofpcllalfoei> fe<5taall,difcovetiftg God as a father. They differ in their cffe&s 5 as, The one driveth a man from God, but this latter caufeth a mantogoeto God andtofeeke Chrift:it workes that affe&ionto Chrift that the Church in the Canticles had to him, who would not give over feeking him, till free had found him whom her foule did love. Though there be twenty obfta- cles in the way, yet the foule hath no reft 5 as a ftone hath no refts till it be in its owne center, fo nor this foule thus humbled but in God $ and ther- fore gives not over feeking him, though it hath ne- ver fo many denyalls. The firft breeds deathman acedia, a deadnefle and liftlefneffe, it makes a man as a log, that moves not to God in prayer. So it wrought in Nabal, and AchitopheS, it breeds iuch difcouragement as often ends in death. Of worldly forrow : ( and fuch is all forrow whereof God is not the cnd)eomrneth death: but when it is right and true and kindly /brrow for finne, it doth that which an affedion fhould doe, it quickneth him to do that which he ought to do : fo feare when it is right worketh, and fo all other affedions, which were put into the foule for that end that it might bee ftirred up by them to that which it fhould doe, for G o d and its owne good; and therefore this affe&ion of forrow for G 3 fin % 4 1 8 as we fee often in men whofe confei- ences are awakened to fee their fins, they are fier- cer then they were before j for guilt of fin vexeth their fpirits j and where there is no fence of mercy from God, there is none to men : but he that is broken for finne fpends his anger upon himfelfe, frets chiefly for his ownevileneffeandunworchi- neffe 5 and the. Peace of God which his heart harh a fence of makes his fpirit gentle^ and feaeetble and eafie to be entreated and perfwaded : bring him Scrip- ture, and 4 child may lead him and perfwade him. The rough wayes are m.xde fmootb, the rough and froward difpofitions of the heart, and every Moun- taine-like ajfetlio* caft downe, as it is faid they were by Saint hhns miniftery 3 who came to humble men and prepare men for Chrifl. They differ ia their continuance $ the former a. lone proves but a paflfton, and it conies but from flc[h, fo as all the fruits of flejh are, it is but at the nower of the grajje : of the fame fading nature ti»e roote is from whence it comes : though it comes like a violent torrent into the heart,and fwels above the bankes, yet it is but as a land-flood $ but this latter is as a conftant river that hath a fpring, which though it kecpes within the bankes, and'doth not overflow fo much as the other, yetitrunnescon- ftantly , and the further it runnes, the greater it growes. I will give you alfo fome properties of that hu- miliation Without Humiliation no mercy. humiliation to which the promife is made here, by which it may be yet further knowne and diflfe- renced. We will take thofe fruits of it we finde in the text. i. It will make a man pray, and 2. Seete Cods face^ andturne frem his will wayes : it hath alway es thefe as the confequences of it : To pray. Indas was humbled, butheehadno minde to pray, nor an ability to pray 5 the fpirit of prayer went not with it • but hee that hath that tree humiliation, is able to poure forth his foule to God : and indeed prayer is not the worke of the memory and wit3but the proper worke of a broken heart. Againe, fecondly, to feeke Cods face, this true humiliation cuts a man off from his owne roote and bottome, and caufeth him to feeke the Lord alone : which feeking ufeth to be expreffed in prayer : that other will caufe a man to feeke mercy , but this to feeke Gods face -y that is, if they have his favour, it is enough : they feeke God as fequeftred from all things elf e 3 though fuch a foule had aflurance of being freed from hell, it would not content him, uniefle he faw Gods face. That which Abfalom counterfeited fas knowing it to be a true ftraine of a loving and humbled child to a Father) when he had his life given him,though baniftied from the Court, Let wee fee my fathers face, though hee kill mee, is in an humbled foule in truth towards God: others as God fayesin Hofea, Seeke mercy, but they turned not Umt : they foightnotme. G 4. True 87 88 Without Humiliation no mercy. True humiliation caufeth a man t& turnefrom his evill rvAyes ; the other makes a man but give them over foratime, whilft he is ficke of therq 5 and then rtturnes agAtne> as * Dogtohis vomit, 2 Chron.^.i 3. It is faid o^ mon bumbled not himfelfc as Manaffes his father hxd humbled himfelfe, but tranfgreffed mere and more : which implies, that when a man is hum- bled as hefhould, hetranfgrefTeth no more as hee had done , and fo Manajfes, did fo humble himfelfe, as he tranfgreflcd no more. It will make him be- come ftronger againft that fin he hath tranfgreffed in: as a bone that hath been broken is ftronger when it is right fet againe s hecfpecially humbleth him- feife for and turnes from his beloved fin, and with that from all the reft. Property is, it makes a man to cleave faft to Chrift, and fo draw nigh to him in all the duties of ' obedience, to obey hiraconftantly, generally and throughly. Men may have light wounds made in their hearts wfrch doe not drive them to the Phyfi- tian, which awakenetfr mena little, but they fall afieepe againe : but when God humbleth fo as to fave, he To fattens the apprehenfion of his mifery upon him, as to bring him home to Chrift : hefcts on the avenger of bloud to purfue him tothcut- moft, and not for a mile or two, but to follow hiim till he be driven into the Cicty of refuge : There is an humiliation, which hath not this effe&and con- fequent of it (and therefore I mention it as a pro- perty of the true) and this becaufc of a defeft that is in it, in which refped: though it come nearcthe true, yet differs from it : which is in the event feene in Without Humiliation no mercy. in this, that the true caufeth to come to Chrifl,and to cleave to him without reparation. That you may therefore fee the difference be- tweene this and the other, and wherein that other is dcfe&ive ; marke how that which is true workes this in one, who yet is not quite cut off, but hangs by a thred as it were, there being fome fecret Fibrdy fome veines and firings that are not cut in peeces, which keepe life in the old man, and a man remaineth ftill upon his old ftocke, and fo long Chrift comes not into the heart ; notuntillaraan be unbottomed of himfclfe, and fees he can no way be happy in himfelfe, or within his owne compare, but fees all is to bee had in and from the Lord Iesuj j untill then, he will not goe out of him. felfe, nor cleave to or follow the Lord Ie sus Christ fully. Now then, the other humiliation is defe&ive in this, in that ic is not in this manner enough bottom- ed, it cuts not a nun wholly offfrom himfelfe, the foundation is not laid low enough y there is want- ing depth of earthy there is indeed fo m ich earth as flull bring forth a greene blade of p-rofeflion, and fuch a foundationastheremaybeeere&ed a flight building upon, but it is not lowenoughtobearea fubftantiall building that (hall (land out all windes and weathers. This true humiliation hath thefe two things goe with it. A man fees no bottome in himfelfe : Seeth a bottom out of himfelfe to (land upon, and fo hee cafts himfelfe upon that, clafpsabouc Chrift, and wholly adhcrcth unto him , and fo drawes 1 9° Without Humiliation ne mercy. draws all fap and life from him, as the branch doth from theroote, and thence comes that rcfolution and ability to cleave to the Lord,and to plcafe him in all things. As the refolution to doe it, fo all his ability to goe through with it $for being joyned to Chr is t, there comes the fpirit of grace ( cal'd the vertue of Ch r i s t s death,becaufe it workes a vertue like un- to his death ) into the heart : But when the heart is not yet in this manner broken, many take up purpo- fes and good defires , but are not able to keepe them , becaufe they were bottomed on their owne ftrehgth $ whereas ifthe heart were broken from it felfe and engrafted into Cheist, fuchpurpofes made in his ftrength would drive and grow there : For if the foile bee made good, and fie plants bee planted in it , it is certaine they will thrive. Now in a good heart thofe defires that bee planted there doe thrive, and wither no more, and though there may now and then wav^s arife3and fo they may bee toffed to and fro 5 yet fubftantially they doe not wither nor fall ftom the foundation : Thofe there- fore who have begun a good courfe for a yeare or a moneth,and goe not on in it,it is a figne they want humbling : Hee that is truely humbled,' falls backe no more: Manages did not,nor Saint FauI^ Lord what wilt thou have mee dee , fiid hee then i and hee was as good as his word. Therefore take knowledge you that doe fall away, what the defeat hath beene and wherein : for that willbeeameanes to fetyou right and recover you againe. 3 Property of Humiliation is, to have all the af- fedions Without Humiliation no mercy. 9i fe&ions moderate, all delights in worldly things faint and rcmiflTe, and all his affedions taken chit fly up about grace and finne : True affection in him will eateup the falfe ; He efteeraeth fpirituall things at a high rate , and all other things as little. Askc fuch an one what of all things elfe he would defire, and he will tell you,Chrift,and the favour of God, and the graces of the Spirit , and to have his lulls mortified and his finnes pardoned, and that hce paf- feth not far the things of this life, hee cares not in comparifon whether hee bee poore or rich, bond or free, fnotwithftanding if he may have a better con- dition , hee will ufeit rather ) as a man that is con- demned to die ; little regards hee hiseftateor the things of this life, his apprehenfions are taken up with greater things^give him his paidon,and take al elfe : So here one truely humbled , counts the fa- vour of God fo great, as hee efteems all things elfe light in comparifon : When therefore men are vio- lent in their affections towards worldly things and in their defires and delights In them,and endeavours after them, it is a figne they are not humbled .~ 4 Property i$ to love God and Chi ift much, Ma- ry loved much, btcaufe much was for give* her • that is, not {imply that much was forgiven her, but becaufe withal flie had a leafe of it,apprehended it as much, and her fin great by a workc of humiliation, and fo appcehendedit a great matter to be pardoned. And fo a man having once apprehended death and hell, and the wrath of G o d as belonging to him , and God comes on afuddafocandcellshim, thoujhalt ltvey when his necke was on the blocke, and hee ex- petted 4. 1 91 \ Without Humiliation no mercy. pe<5ied nothing but death $ this caufeth a man to love God much,and to prize Ch ri s t} and this made S. FauI alfo to love Qh* r i s t f o much , that the love of Christ conftrained him, becaufe/tp** ■a ferfecutcr And a bUfphcmer, and he died for me, for- gave mee a great debt. Hee that is truely humbled will bee content with any condition , as the Prodigall fonne , lAmcontent to bee at a* hired ferv Am, fayeshee, And^munworthj u> bee c Ailed a fin Any more ; hee was content to doe the worke of a fervant, to live in the condition of a fervant , to have the loweft place in all the familie. And fo Saint PahI look' don himfelfe as the leAJiof aII the SAints , thought hee could never lay himfelfe low enough. NowthiscomentednefTeisexcrafed about two things. In a contentednefle in the want of thefe outward good things 5 when a man is content with themea- neft fervices and the leaft wages , to want wealth, and credit and gifts, aslAc$b being truely humbled, / Am UJJe xhAn the Ua(1 of thy mercjes : whereas an o- ther man that is not humbled , when heclookes up- on himfelfe and Gods mercies hee enjoy es hee thinking highly of himfelfe,thinks himfelfe too big for them,and that the difproportion is rather on his fide 5 whereas Ucob thoughhec then had many mer- cies, yet faid,take the leaft mercies, and lay ir in one fcale , and my felfe in an other , and I am too light for it, leffe than it, and it too much for mee. It is exercifed in bearing croffes. One that is truly humbled (till ble (fit h God, as lob, andbeares and accepts the punifhment of his iniquity willingly and Without Humiliation no mercy. 91 and chearefully,as we fee it made a condition, Lev* 26.41. if their nncircnmctfed heart beehumbUdy and they beare or accept the pt4m(hmeM0f their iniquity, if the Lord lay upon him a iharpe difeafe ( fay the plague 5 difreputation, poverty ) yet hee beareth it willingly and chearefully y for When a man thinkes in earneft that which is faid £***/;. 36; that hee is mrthy t$ bee deftr$yeds whatfoever befalls him from God which is leffe than de(fru<5tion,heble(feth God forit, andrejoyceth that hee elcapethfo* The humble man therefore is in all conditions contented, alwaycschearefulland bkffing God 5 if hee hath good things>they are more than he is wor- thy of 5 ifevill, though never fo fharpe,yec they are kfle thandeftru&ion, and then hee deferves, when as an unbroken heart is always turbulent, and thinks in the fecret murmurings of his heart3 that hee is^not well dealt with, I Should come now to the application of thisj Cafe. Do&rine ,• but before I mu^refolve a cafe and fcru- pie, which doth ufe to trouble the hearts of many. The Cafe in queftionis, whether tonight and true Humiliation ^t be neceffary that fuch afolcmne Humiliation and fuch a meafureof forrow and vio- lent Legall contrition goe before it. There is a double kind of forrow wrought in the Anfw. hearts of men $ the one is a violent tumultuous for- row, which arifeth from the apprehenfion of hell and punifhment : the ground whereof is fclfe-love, and is commonly in thofe whoarefuddainelyen- Hghtned , and fo amazed therewith being taken on the fuddaine , as wee fee in Saint Paul who was ta- _ ten\ 94 Without Humiliation no mercy. u ken fuddainelyashce was going to Damafcus : ana ic was difcovered to him, that hcc was guilty of fo great a finne, as hce could never have imagined, a voice from heaven to ftrike his eares on the fud- daine, why perfecntefi thou me i ^ And this wee finde by experience to have beene in many who never have true Humiliation, as wee fee in /*<£*• God indeed fometimes ufeth it to bring men to true Hu- miliation, as hee did in Saint P**L But again we find inexperience in fomc a cleaving to God, and hoiinefle of life, and a conftant care to pleafc him ih all things,without this violent vexing forrow ; and many that have had their hearts deep- ly wounded,amazed,affrighted and have thereupon taken up great purpofes which have come to no- thing , the ground whereof having beene a violent palfion, as that the roote withered, fo the fruit wi- thered alfo j but a trueapprehenfion and convi&on of finne 5 as in it felfe the greateft mifcry is more rc- all and drawes the heart nearcrtoChrift; fothat in this cafe we may fay of thefe two forts,as Chrift faid of thofe who were bidden to goeintothe vine* yard : Thty that (rid they would goe^ aid not , and others that fiidthey would not got , yet went : and therefore wee anfwer, that i: is not alwayes neceflary to have fuch a violent forrow , orthatamanlhouldlieany long time in fuch an evident fence of wrath,though alwayes there is a right apprehenfion of fin which doth humble a man : which will appeare by thefe confiderations. That is not alwayes the greateft forrow that is thus violent : though it feeme to bee fo, it is not al- wayes Without Humiliation no mercy, 95 wayes the greatcft forrow which melceth into teares 5 as that is not the greatcft joy that difcovcrs ic felfe in laughter $ that is not the greateft forrow which workes the moft violent commotion in the heart 3 there is a fad filent quiet forrow that finketh deeper, that wets more flowly 3 and fokes into the heart ,and makes the heart more fruitful! in the iflue, which arifeth out of a more fpiritnall convi&ionof Iudgemeat,of the evill of fiane^though lefle paffion accompanies it , yeta ftrongcr and deeper affe&ion of forrow is wrought. I call it decper,becaufc it is more conftant and lafting5more to purpofe 5 the one being as a land-floud , the other as a fpring. Put the cafe, fuch a violent forrow fhould bee greater, yet it is not alwayes alike neceflary, neither on Gods part nor mans. Not on mans part 5 as fome difeafe doth not need fo (harpc and quick a medicine as an other , as Tome mens fleflvis harder to heale than others, fo fome mens hearts have more ftubbornenefle in them than others j fome have made themfelves chil- dren of the Divell by their wicked courfes , worfe then they were at firft 3 others in comparifon are but as the children of \^dddm, ftill as they were borne, and therefore the fame workc may bee wrought in them, with much leflcadoe. On Gods part it is not alwayes fo neceflary, but fis proportioned to Gods ends % and God differs and is various in his ends concerning men. Hcmeanes to beftow a greater meafure of grace upon one t hen upon an other $ and where he meanes to fet a greater building, there hedigges a lower founda- 96 Without Humiliation no mercy. > foundation s hee meanes to ufc fome as a meanes to c omfort others , and therefore letteth them fee and fedc more the bitternefTc of (inne,that they may be able to comfort others with the fime comfort rvhenwith they b&vt becne comforted. Hee differs in the meanes to attaine his ends 5 if hec meanes to bring them to thefamemeafureof grace >yet hee will not goealwayes the fame way to worke, as hee often doth that without affli&ion, which fomecimes hee doth with it 5 as a man is brought to the fame Haven divers wayes, fome in a calrae is tided in,others are driven in with a ftorme but it is no matter how they come fothey come in , the promifeis made to thofe that come, A third confideration is , that it is not for want of this greatnefle of humiliation , that divers have not fo vio!e it a forrow,but from fome circumftance in the worke it felfe $ as, Fr^becaufe the light of comfort comes infoo- nertoibmethantoothers$ they have the falvepre- | fently after the wound is given : God having bro- kvathc heart bindeth it upprefentlyagainc , a man may have asdeepea wound which a mitigared me- dicine commingnearetothebottomeof thedifeafe and foone applyed may foonerheale than another lefle deepe, to whichtheremedie is not applyed a long time after, which therefore askes longer : So alfo ic is in joy, fuddainnefTeincieafethitforafir5 for example, put cafe a man is condemned for high treafon, and brought to the blocke, and verily ex- pects death, and his pardon on the fuddaine comes, I there is f uch a.grcat fcnfible change wrought in him (and Without HtmilUtion no mtrcy. ( and our natures are fenfible of great changes ) and therefore how exceffively doth hee re Joyce ! but take one who is guilty of the fame fault, who knows that if hce have not his pardon,hee ihould loofe his life,but hath his pardon prefently after the fentencc pafled' y hee will prize his pardon as much as the o- ther , thoughhappily hee is not fo turbulently affe- &ed as the other. It falls out thus by reaf on of the ignorance fome have lived in before, who therefore are enlightened to know their eftates all on the fuddaine ; whereas an other hath beene brought up in knowledge, and the kno wledg of his mifery being let in by degrees, then the cafe doth alfo differ , as betweene two men who were to goe through a wood , whereof one is fet upon by thceves not fufpe&ing any , and is put into a fearc of his life', and knowesnot how to ef- cape, but one comes on the fuddaine, andrefcues him and gives him his life, but another is warned before, knowes hee muft goe through fuch a paf- fage, and that unlefte hee hath a ftrong guard a, ] goe along with him , hee (hall certainly perLh $ this man apprehends the danger as great, as the other, and the benefit as great, anrf the loveof him that fliould goe with him as great 5 only his paffion3either of feare or joy,is not fo violent as the others , though hee truly rejoyceth in the deli- verance as much as Che other, and thinkes him- felfc as much bound to the man that delivered him. I have fpoken thefe things , becaufe fome are fcrupuious in the point, and thinke they may not - H fafely 97 98 Without Humiliation no mercy. ofytf. Anfa. fafciy apply the Promife , becaufe they have not had that meafure of forrow that others have had. But let no man fuflfcr his affuranceto bee weak- ned for want of this, for a man may have as high an eileeme of Christ and bee as throughly convinced of finne though hee want that violent workc , which God workes in fome , even a great fence of his wrath , and letting them lie there and then fpeakes peace, fo as thefe are wrought by diftinvft ads and caufes in a great diftance one from the other, fo that as their forrow was evi- dent fo their joy was evident, in another hee workes fo , that as foone as hee fees finne hee fees God al- fo pardoning. And in thofethat have that violent fhyning of affe&ion in their fitft Humiliation $ looke how much of ic is violent , will vanifli , and what is fubftantiall, will hold ; fo that even they in the exi* come tothisfolidconvi&ionof Iudgcmentat lait , which onely is conftant , and abideth with them. And therefore let not thy afTurance bee weakned for the want of this , for faith unites to C h r 1 s t and eftablifheth us in well doing. But you will fay, is it nor good to get that fenfi- blc ftirring fence and fight of finne ? I anfwere , yes , for to that end God leads through crofTes , and fuffers thee to fall into finnes, that thou mayeft fee the vanity of the creature and the finfulneffe of thy nature , that when thou com- meft to Heaven thou mayeft fay by thy owne expe- rience, it was not by my owne rightcoufneflfc that I came Without Humiliation no mercy* 99 came hither : Andthercfore though it be good to gec it 3 yet let G o d goe his owne way aedtife his owne manner of working,whether by Legall terror or otherwife,what he fees good for thee he will doe to humble thee , but doe thou ufe meancs to under- ftand the Law , thy owne heart and a&ions, and as thou art fallen into new finnes, labour to fee what a cafe thou fhould ft be in, if Chrift had not delivered thee : But let not thy afTurance bee weakned , for you mud know there are but two maine ends of hu- miliation, which if they bee attained in thee, thou needed not call in queftion thy eftate : Now firft it ferves to make thee willing to match with Chrift: Wee are Chrifts fpokes-men, and woo you every Sabbath day , but wee finde all the world like them who thinke themfelves beaurifull and rich and that they have matches enow, who though they are contented to have Chrift for their husband in Hea- ven, yet aot on the earth with all thofe erodes they muft take him with. Now humiliation comes and makes men wil- ling, when amancomestofeeandfay, I have no f uch thing in mee as I imagined , nc riches, &c. but I am in debt, and fhall be arretted arcMaid in prifon, and mylifemuftgeeforir, unkfte Chrift will mar- ry me ; in that a man fees hee (hall bee kept from all anefts by him, this makes a man willing to match with Chrift, yea glad, though he have many croflcs follow in this life upon the marriage- Now there- fore if thou findeft this wrought that thou canft fin- cerelyfay, I am willing to take Chrift , and ro bee fubjeft to him in all things to follow him in all H 2 conditions 1O0 ! VVitlmt Humiliation no mercy. conditions , to give a full confent to take him ^ as I finde that he in the word hath a full confent to take, mee$ then certainely thou art humbled, elfenotj if thou had ft taken him onely in a fit , and not out of Iudgement , thou wouldeft haverepented thee ere now. The fecondend wch Humiliation ferves to is for San&ification , as the other helpt him in his Iuftifi- cation, that every unruly luft may be broken and mortified in thee ; that thou mighteft feare to of- fend and bee plyable to the Lord in every things whereas another that is unbroken quarrclls with e- very thing, thinkes his worke too much, and his wages too little,and knowes not why he (hould goe a contrary way to the world, but an humbled man will doe all this chearefully , like a broken Horfe that turnes at every check of the bridle, when ano- ther cafts his Rider : Doeft thon finde that thou trembleftattheword, and feareft finne, anddareft not venture in it, and fo for duties thou dareft not tfc£\e<9:them 5 and this thou haft experience of in the whole courfe of thy life? then furely this worke of humiliation hath beene in thy heart : Though thou feeft not thefirc,yet if thoufindeft the heate,it hath beene there : for thefe are the effe«5b of it, and as I fpeake this for the comfort of thofethat have not felt fuch violent forrows, fo«let me on the contrary fay toothers, who ( it may bee ) have had fuch fits of forro w, yet if thou finde an un willingnes to fubmit thus to Chiut, findeft thy neckeftiffe ro the Lords yoke, and fuch aaunbrokennes in thee, chat thou canft not live without fatisfying this or that Without Humiliation no mercy. 101 that luft, but canft fin and beare ic out well enough? let thy forrow have beene never fb great, and now they are paft and gone, and were not right 5 let men therefore examine thcmfelves by the eflfe&s , for men are deceived on both fides : and then, i Vfe is for exhortation to ftirre uptothedu- tie: This exhortation I dire<3 to two forts of men $ firft to thofe who are already truly humbled , and fecondly to ftrangcrs to it. Firft you that are already humbled andhave ob- tained the aflurance of the f orgivenefle of your fins, you muft bee humbled more,for if the Lord fu/pend hispromife at this,thenthe dutieis to be done daily : When God requires a dutie of San&ification ( and his promifes are made onely to fuch ) there can bee none excufe , there may bee a let in prepara- tive humiliation ; a man may bee JivaltewedsftM muebfirrow : but not in this which is a dutie of fan- ftification : and know this, that all degrees of grace arife from the degrees of this true Humiliation 1 which I make good to you thus 5 Faith and Lvve are the great radicall graces, all elfe are but bran- ches fpringing out of them. Now they are ftreng. thened by this humiliation , and graces the more they grow there is an addition ftill made to them $ as there is an addition made to our humiliation. Firft for Faith, know that the more ftrongly a man layes hold odChrist and prizeth him, the more hee goes on to apprehend his finne, and is emptied of himfclfe 5 and though a man tooke Ch * iit truly at his firft converfion , yet there are degrees of prizing him •> when a husband takes a _ H3 wife lot Without Humiliation no mercy . wife, though at their firft marriage there was fuch love betweene them as they would have chofen each other before any other in the world , yet fo as this their love may admit degrees; after marriage, they may fee more grounds of loving each other more, fo that though the match is made, yet they may be more confirmed in their choice,which may be made more full and abfolute: So towards Chrift the will and affe&ionsmay be wound up to a high, er peg, which is done by a further degree of hu- miliation. What is faith , but a laying hold of Chrift? Now the emptier the hand is, the further hold it takes,and the more we aret,akenoflF ourowne bottome,thc further wee will cleave to Chrift. A man in a river that islike to bee drowned,and hath a rope caft to him,he will be fure to catch as faft hold as hee can , you (hall not need to bid him. And to this end it is, that Chriftians are ftill taught more and more,by the Spirit to fee the vanity ofthecrea- ture,rhe vileneflTe of their natures ; and they are led through this wildernefTe to humblethera, thatfo Chrift may have the higher place in their hearts. Againe, thegreaterthethirftis, the greater will a mans draught bee 5 and the more you add to your humiliation,the more willyourthirft be after chrift, and you will drinke deeper of the fountaine of life, and draw more fap from him. And fecondly it increafeth your love, for there- by wee come to fee our felves more beholding to Go d, as having a greater debt forgiven us. What made CMary love much, butbecaufe (hee wasfenfi- bit much f94s forgiven her. Therefore lab our more and m Without Humiliation no mercy. and more to bee humbled, efpecially as you fall in- to new finnes, which the L o r d oft lets his to doe, that they might bee humbled more : and the more light a Chriftiangets to difcover hisowne vilenefle and the vanity of the creature, the ftronger hee will grow in grace , and the more eftablifhed in well doing. Now fecondly for thofe who are ftrangersto this grace of Humiliation 5 that they may come to be humbledjlet them obferve thefe two rules. Firft labour to fee the greatnefle of finne. Secondly to feeyour owne weaknes and unability to helpe your felvcs i for the firft , doe not weigh fin by common opinion, butinarightballance, doe not doe with yourfoulesas fome doe with their bodies $ when their beautie is decayed , they defire to hide it from themfelvesby falfeglaffes,and from others by pain- ting 5 fo doe wee for the mod part with our finnes . wee defire to bide them from our felves by putting5 falfeglofles upon them, and fromotheis by fained excufes: but deale impartially with your TeJves herein, and labour to fee finne in its full vifenefTe: And that you may doe fo, Firft pfcch upon fome one great fin^nd take it in- 1 to consideration. So Chrift, when he would humble | P4«/ he tells him of his perfecution , Whyperfecutett \thonm* AndfoS.Ptffr, when he would humble I thelewes^^?i 2.1. he tels them of their crucifying \ of Chrift : So Chrift when hee would humble the ! Woman, lehn 4. he remembers her of her adultery: I And the method that God takes when hee would J humble us, it is good for us to take : For as when a J ^^^ H 4 man 10? t04 Without Humiliation no mercy, V man goes to rub agreat ftaine out of acloath, by the fame labour hee rubs out others, that are the leffe,for my meaning is, not that you fhould let o- 1 cher finnes alone , when I exhort you to fingle out me jbut to confider all particulars elfe alfo, though J never fofmall :the multitudes of them will helpeto humble thee,as well as the greatnefle : When a man fees hee hath many debts though but fmall , of fix- pences and (hillings ; yet being many , the totall fumme may arife to agreat quantity , and make a man fee himfelfe bankerupt : Therefore fetyour (innes in order before you, give the due weight to e- very fin, but yet efpecially let great fins b#ec in your eye. Now fome finnes are greater in their ownc nature, as fornication, (wearing, drunkenneffe, &c. others are made great by their circumftances, as that they were committed againft knowledge, with deli- beration, as Saul ftaringtht Amalckitcs> andfacrifi- cing. before Samuel came, wherein a commande- ment to the contrary was diftindly given. So God aggravated to Adam his finne, did not 1 command thee m contrary i and didft thou not know thou (hould • eft not * We are not to take fi lsby number onely, but alfo by weight ? as when they were committed contrary to many promifes,purpofes,and fo as hard- neffeof heart followed upon it. Andfecondly, withall labour to make fins pre- (entsthough long fiace committed ;. looke on them as if they were newly done: for though our finnes be great, yet if we apprehend them and view at a diftance, and a great way off, they move us not : Which is the rcafon why pien are not more affe&ed ^ with Without Humiliation no mercy. jwith the thought of death, in their health, which J yet is one of thegreateft evills, and fo apprehended by us when we come to dye : the reafon is, becaufe it is then conceived to be a far re off, and fo men are not moved with it. Thus is it in our apprehenfion of fins alfo : the diftance makes them feeme fmall 5 there is not a neare conjunction and application of the obje, becaufe hehathnobottome of his owne, and keepcth under his lufts, becaufe he knowes the bitrerneife of finne; refignes up his heart to the Lord to follow him in all chings, hee is a man of the Lords defires 5 fo it is (aid of Dmtl, when he had humbled himfelfe, Ban. 9. Such an one asthe Lord would have 3 and fo it makes him fit for favour ; and when a man is fit for favour he fhall be fure to have it, for Godisnotftreight-handed to us. Hath the Lord faid it, and that from heaven 3 that' J The Lord is mercifall to the bumble. "5 I that if a man doth humble himfelfe hee will f orgiv^ him if Then this is a matter of great confolation j when I can fay from Gooto any one here that droopes, that if thou doeft and wilt humble thy felfe, the Lo r d will forgive thee 5 confiderit,this is ncwes from h eaven. Put the cafe ( to compare fpirituall thingswith things which you are more fenfible of ) that any of you had committed high treafon againft the King, and thou hadft forfeited thy life and goods • if any one (hould come from the King to thee,and tel thee, that if thou wouldeft goe to him and humble thy felfe it fhould be pardoned : And is not our cafe the fame f Wee arc guilty of eternall death, and have forfeited life and all : when therefore G o d him- felfe fhall fay, If "thou wilt humbltth) [elfe , thyfwms fl>atl bee forgiven , what comfort is it? fuch a word as this fliould not be loft. A man that knowes the bitternefle of finne, would waite and waite againe to gain fuch a word as this from the L o r d s mouth, and would keepeit as his life. It was not a light thing to get fuch a word as this from God, none but a favorke could get it, nay none but his Sonne, and hee not , but by his death ;if Christ had not provided this Charter for us, every manfhould have dyedinhisfinnes- Now this we can and doe fay from God through Christ, that thougd your finnes be great, and you have fallen into them many a time and comittedtheni'withtheworftof circumftances 3 yet if thou humbleft thy felfe, thou (halt bee forgiven , fo as thou mayeft fay, 1 may I challenge God of his promife, and put this bondin I 2 fuite I 1 n6 The Lord is mercifuO to the bumble. m fuite and hcc cannot deny it. This is a great matter; if a man (hall butferiouflyconlider, what it is to have this great God, the Governor of the World, to bee an enemy , one would thinkc they fhould thinke this Gofpell good ne wes. But you will fay, I doe yet neither know diftin- &\y what it is to humble my felfe, neither can I humble my felfe ^ there is not a harder thing then it is. Therefore I will (hew it you once againe, that you may know it, for why (hould wee not in fo great a point turne it every way, and mould it for your ufe,and to your apprehen(ions,as alfo that you may not thinke it harder then it is,by which the Di- vcll keeps many off. Now you may know what it is by theexprefli- ons of thofe who have humbled themfelves. Da- vid having numbred the people, when hee humbled himfelfe htfc\dyLord I have finned and done exceeding foolijhly . lofiab his heart melted before the Lord. And Dan. p, Lord wee have done very wickedly &c. and Jb*me belongs to us : hee was afliamed. And lob when hee humbled himfelfe, faid, Lord, I abhor mj felfe in dufl and ajbes. And the Prodigall, I have finned againft heaven andagainjl thee , and am no more worthy to bee called thy fonne. And fo t hey arc faid to bee weary and hcavie laden. Many other exprefli- ons there are , but I will digeft all into two heads \ to humble a mans felfe is but to bring his heart and minde unto thefe two a efts. Is out of a fence of a mans unwonhyncfTe to fay thus unto the Lord : Oh Lord, I have done exceeding wickedly ^and am worthy to hee deftroyed. I have beenc in The Lord is merciful! to the humble. in the wrong way, and done exceeding fooliftily > but thy wayes are righteous, and thou art juft : yea I have dealt unthankfully and unequally with thee , who haft beene fa good to me. That was it melted the heart of lofith, and made lob abhorre himfelfe$ as vile as the dull I tread upon, as afhes that are good for nothing, orbutasfackcloth C in which they ufed to humble themfelves, the word of gar- ments, I am afhamed and confounded. This is the firft a& which is a fence and an acknowledgement of our owne unworthinefTe and vilenefie. And the fecond a fight of a mans worthinefle to bee deftroy- ed, unability to helpe himfelfe, and of the vanity of all things elfe. A man muft further fay , that I am not onely unworthy, but guilty of death 5 my finncs will breake my backe 5 1 am not able to ftand under them, and I am utterly undone 5 and when I looke upon all the props of my life, my health, and rich- es, &c. I fee they are but vaine things , reeds and feathers, and as hollow ground whereon I can fet no footing : Therefore Lord, bee thou a rocke to mee , on whom I may pitch and build my felfe* And that this fight of our owne unability is alfo ne- ccflary we fee by t hat 1 Tim. 6.17. charge them that ah rich , that they bee not high minded^ nortrufl in un~ cert ahe riches : they arcboth joy ned together: F01 fo farre asa man doth truftin them, he is high min- ded 5 and the foule of man doth truft in them fo long as it apprehends fubftance in thera,and that they arc (not vanity, fo farre the heaut bcares it /elfe upon ' them , and fo is careleffe of the Lord 5 and why t lfe doe affli&ions humble men , as CMmafes^ but I 3 becaufe 117 n8 Vfez. The Lord k mtrcifuU to the humble. becaufe a man then fees the emprineffe of all things, it brings him to fay with the Prodigall,/^/*;* hun- ger 3 and thefe cannot feed mee, and fo to hold fa ft to the Lord : which a man muft needs doe , when he hath but one thing to hold to. Now when thou art wrought on fo as to expreffe this unfainedly, this is it, to humble thy felfe. Wee fhould hence learne to ftrengthen our faith; if wee have done this, if thou haft thus humbled thy felfe, confefled thy finnes, taken up a full refolution to forfake them 5 thou (halt have mercy, according to that promife Pro. 28. 13. Hee that confcjjtth wd forfaketb, jbdll h*ve mercy . But here we find thofe who have humbled them- felves come in with two objections , that hinder their comfort. 1 That they cannot mourne for their fins. 2 That they fall into the fame finnes againe and againe, and that therefore they have not humbled themfelves. Now as we would not have the f alfe deceived with falfe evidences, fo nor the true difcomforted, and therefore wee will anfwer thefe obje&ions. To thefirft, If thou becft fo farre convinced in thy Iudge- gacnt of thy fin, and mifery ; and unability to helpe thy felfe, as it hath turned the bent and rudder of thy will, fo as thoufayeft,I will goe and humble my felfe to my Father, change my courfe, confeffe and forfake my finnes ; though thy afftdionsfeeme ro thee ftirred, yet this is enough to tranflate thee into the eftate of grace : forlaske, to what end is mourning and weeping required, but ro awaken a man The Lord h mercifulltotbe humble* man, tocomehometoGod, in this manner menti" oned ? when therefore thou findeft thefe effe<5is> thou maicft be fure'thou haft the end of thefe, and that is enough to fave thee. Suppofe a man carries about him a deadly difeafe, fo asuponthedifco- very , and knowledge of it he is content to part with aline hath to thePhyfitians, andiswary ofmed- ling with any meatethat will hurt him and increafe it 3 if he know this that it is deadly, though he hath no fence of paine, it is all one, (and there are fome difeafes you know, wherein a man feeles not fo much paine, that yet are mortally it may make him as carefull to ufe the meanes : and fo it is here 5 if the convi&ion of the finfulnefle and deadlincfle of finne worke thofe difpofitions mentioned in thee, then thou haft the end which mourning tends to, and that is all one* Though thy affe&ionsbc not fo ftirred,confider the promifes are made to ones comming in, and taking Chrift, and beleeving in him : they are not made to the commotion of the affe&ions : and here in the words the promife is made to, humbling thy felfe out of a folidity of Iudgement. It is no mas- ter by what meanes you are brought to take hold on Chrift, fo you come to him. It is all one whe- ther I come to my journeys end by land, or by water, on horfe backe or on foote, fo I be come thither. If thou findeft thou doeft the things that an humble man (hould doe, then though thy affections feeme not to be moved, yet in very deed they are moved and changed : as if thouartfearefulltore- 1 4 turne x\9 no The Lord is merciful! to the humble. curnc to thy fianes, arc rcfolved to pleafe God in all things to thy power. For what are affe&ions, but divers pofitions and fcituations of the will and the fecte it walkes upon t they arc but the divers morions and inclinations whereby the will fh:>ots ic felfe into the objects of ir. Now looke which way thy willisrefolved,andfet : that way arethyaffe- dions fet alfo t if thou feed one to rife up foone and goe to bed late, to avoyde poverty, and to get riches, a wife man will affure himfelfe that his ayme is fuch, and his heart fet upon riches ; his anions (hew that his affe&ions doe move ftrongly that way, though he fayes, hefeclesnofuchftir- radge. Therefore though thou findeft this ftilneflfe of affe&ions, yet if thou doeft the fame things that they ufe to doe, who mourne and weepc more; thou mayeft aflfure thy felfe thy aflfe&ions are moved. I adde this, that ic is no wound, if thy afife&ions be not fo fenfibly ftirred, and yet thy humiliation bee found ; for it is the nature of theaffedionsto (hoote into their owns obje&s ftilly, andtorunne along as water and winde doth ; if they meete with no obftaclc to runne quietly, if ic meetes with trees, then the winde rifeth, and if the tide meete u&h'the winde, then the waves rife; fo if our af- fections be crofled, we are fure toheireof them then : if thou hadft not fome hopef ull affurance of thy eftate, thou wouldeft heare of mourning and drooping ; then it may be the workeof grace in chec hatb alwayes gone evenly on , the ftrcame hath runne calmely and quietly ; but yet fuch doe finde 1 The Lord is mercifull to the humble. finde that upon fom- fuddaiae accidents or draw- ings nigh, when the Lord is pleafed to make an impreflion upon them, then they heareof ftir- ring affections. But (to conclude allj know and refolve upon it, that the flowing and ebbing of thy affections is not that which thy falvation depends upon , but folidity of conviftion of Iudgement which turnes the will, and makes thee to cleavs faft unto Chrift. Whereas you objed you fail into the fame fins againe and againc 5 I anfwer, you may fall againe and againe, and into great fins, for which you have been foundly humbled : why (hould we fpeake that which the Scripture doth not i onely take it with this caution, that you find a conftant warre againft them, as Ifracl with the A/wilckitcs, fo as never to yield to lookc upon their finnes, as a mans greateft enemy, never to be reconciled though he be foiled againe and againe: for whatis true humiliation, but to reckon fin the greateft mifery £ and indeed if a man reckon any greater, as lofle of wealth, &c* 'then a man had rather fall into finne then lofe his wealth 5 whence it is thatfalfenefleof heart doth a. rife: but humiliation makes a man to reckon finne fuch anevill, as he had rather fufifer any thing than make a truce with finne : and the generall ordinary power of grace in a mans ordinary whole courfe is not fcene in keeping men from relapfes altogether, but in fetting fin and the heart :at oddes, as health and fickeneffe 5 whilft a man is a living man he can- not 121 tr J 112 The Lord is nwcifull to the humble. not be friends with any difcafc but narure will rcfift k, it fees them at variance, as the Wolfe and the L imbe, as the fpring and mudde, and living waters wilfcleanfethemfelves, though the mudefearifea thoufand times> if as the Wolfe which reckons the Lambe the greateft enemy it hath in the world by an inltind of nature, fo if thou reckoned finne the moft deftroying thing in the world, whence is this but becaufe humiliation hath made that irapreflion and apprehenfion of it on thy heart ; which God hath fee on thy heart as a brand in the flefli that will never out, then thou wilt fight againft every finne and never be reconciled to it, as a Lambe is not to a Wolfe, becaufe nature hath implanted that en- mity there 5 if thoufinde this bee the conftant difpofition of thy minde , keepc thy affurance ftrong, though many wcakneffes be discovered in thee 3 It is utterly a fault among you to weaken your affurance by your daily flippings and failings, and Sathan labours that above all other, for then when your affurance and hope is gone, youwalke unevenly, and are as a Ship that hath loft her An- chor, or is without a Rudder : thou mayeft Some- times feele a hardneffe in thee, and yet if this afore- faid bee the conftant difpofition of thy minde; Weaken not thy affurance, but fay, though I finde my heart hard and careieffe, f roward and angry often , whereas I fhould bee meeke and humble ; Yet I will not queftionthemaine , but I willgoe and renew my humiliation, which will ftrengthen my affurance 5 how ever, hold that firme, for it drawes into nearer Communion with God, and further The Lord is mercifull to the humble, further from finne eftablifheth a man in well- doing, and makes him abound in the woike of the Lord. Learne hence alfo, that it is not enough for a man only to be patient in affli&ionsjbut he rauft alfo humble himfelfe under them, wee rauft not onely beare the crofle, but willingly and eheerefully ac- knowledge Godsjufticeinit, and our owne finne, for to bee humbled is a further thing then to bee patient, as in 2 cbron.12.6. when the people were left in the hand ofShi/hak, it is faid, that the Princes of ifracl humbled themf elves, and they faid, the Lord is righteous, where being humbled, isexpreffed by acknowledging God to be righteous, which is more then to bee patient , God lookes for this in all a£ fli&ions, therefore he fayes in 1 Pet. 8. 6. humble pur felves ( and not bee patient onely ) under the mighty hand of God, that hee may exalt you indue time. Many a man in afflidion may fay , hee will bee pa- tient 5 but that is not enough, butheemuft humble himfelfe, which is more than patience 5 for pati- ence is only to beare it contentedly , but a man muft goetoGoD, and fay, LordlconfefTelamfinfull and have defeived more then this punifhmenr , I wonder not at thy judgment but at thy long fuffcr- ing rarher, that it is no worfe wich mee, the lead of Saints and the greateft of finners. So wee fee "it was with NaemiinRutA 1.20,21. call me not by an honorable name, not ^jomi^butCM^irah • lwent out full, but I am come home emptie, and the Lard hath afflicted mee; and feeing hee hath affli&edmce, I I will carry my faile accordingly. This is truly to ! humble rfe.3 124 f Tfce Lord is mercifull to the humble. Vfi 4< humble a mans felfe. And thus did David, when hee fled before Abfolon, Let the Lord doc with mee what fecmes good in his eyes. 2 Sam* 15 26. And fo faid£/*, In all this the Lord is good, that is, the Lord is juft in all this, and I and my fonnes deferve it, and more. Thus when a man thinkes it rcafonable that God fhould punifli him, hee blefleth God that the crofTe is no greater , without complaining or re- pining. If the Lord wiUlcade thee through vari- ety of conditions, fay with Paul, I know how to want, and how H abound, and how to goe through bad re- port as well as good report 5 and lam not oncly content,butchearefullinallthis, and wouldbee, if it were farre worfe. If the Lord hathfaid hee will bee mercifull to the humble, then let us humble our (elves more and more and get our hearts lower and lower, feeing there are fuch mighty and large promifes belonging to the humble, and know that as the Lord fufpends his promifes upon this here, fo they fhall bee ful- fild upon the performance of this, and as wee doe this more or lefle,fo fhall the promifes be fulfilled to us more or lefle5 therefore let us doe this more and more, for if wee humble our felves, the Lord will fill our hearts with good things ; when hee fees a man taking a, low place, hee will fay fit up higher, all the world cannot hold downe an humble man, becaufe the Lord fetteth to his hand to raife him up, neither keepeup a proud man becaufe the Lord fet- teth himfdfe to deprefle and debafe them, when the wall fwells it is not like to ftand long , when a joynt is luxated and fwelled, till the fwelling abate,it can- not The Lord is merdfull to the humble. not bee faved and kt9 he hath refpetl to the low ejlate of his handmaiden, fo faith Mary the blefled Virgin;, Luke 1.48. So hee dealt with Naomifccc was long in humbling her, and then raifed her up/o with lob, when hee was humbled, then God doubled his e- ftate: thus Goddeales with the humble and that conftantly, hee never does any great things forsny man, till hee h3th firft humbled hifn, how much was Iofeph humbled, ere hee made that promifeto him that the Sunne, Moone3and Starres fhculd bow to him , that is , his father , and mother and bre- thren, fliould obey him, and yet againe before God made good thefe promifestohim, what a doe there was to humble him further? which doubtleffe made him more to prizethefe mercies,and fomore thank full to God for them* So alfo in his glorious ap- pearance to y^ihraham^ lfaac , and Iacob^ hee would ftill before hand humble them , and make them low by fome affliction or other ftill before hee wouldmakeanygraciouspromifestothem. When Jacob was flying from the face of his brother and was in great ftreights and fo made low in his owne eyes, then did God firft appeare to him: when a man is humbled , it is the next doore to preferment one way or other. Therefore it fhould be our wife- dome to humble our felves more and more, fince there is fo much benefit to bee gotten by it. Prov. 22.4. By humility and the feare of the Lord are riches ^ and honours, and life :the rule holds conftanr, the Lord makes it good, let a man be humble, and feare God too, thatis,allowhimfelfeinnofinne3 and the Lord will make it good one way or other, in his time. But "J 126 objefa The Lord is mercifuU to the humble. Anfo, But you will fay, we fee the contrary ,proud men are advanced, and humble men depreft, they have riches when as che humble man is poore, and as we ufe to fay, where the hedg is loweft, there all the beafts go over, and tread it downe : every man will be ready to trample upon the humble man. I anfvver firft 5 The Lord gives outward gaudy things to proud men j but hec gives his Iewels, to thofe that are humble, hee reveales his fecret to them 5 thefe are Princes though they goe on foot, and the other are fervants, though they ride on horfebacke. But this is not all my anfvver : but fecondly I fay • that even for the things of this life, the Lord doth exalt the humble and bring downe the proud -y onely with this caution, hee doth both in feafon, when things are brought to maturity ; as the Apo- ftle Saint Peter faith, 1 Pet. 5 . 6. humble your f elves under the mighty hand of God, that htt may exalt you in due time. God doth it not on a fuddaine. When the proud like the corne are ripe, then he puts in the fickle,and cuts them downe, and caftsthem into the fire. The wall which is fwcld, muft have a time to moulder and fall, and fo on the contrary, there is a duetime, for the exaltation of the humble. And I therefore if thoufayeft, I have humbled my fclfe, and have not beene healed, I have not beene freed from fuch a temptation for all my humiliation 3 if this be thy cafe, then afifure thy felfe thou art not humbled enough, but goe thou and yet bring thy heart lower, and then be confident, that this rule will hold : the Lord will take offthefmarting plai- ner The Lord is mercifull to the bumble. 127 Iter as foone as ic hath eaten out the proud flefh $ io foone as thy beartjis truly humbled, the Lord will helpethee: he will either remove the croflTc, or give thee that which is equivalent : and thus the Lord hath alwaies done. So he dealt with lofeph. You happily may thinke, and he might thinke, it was long before hee was exalted j but yetthat time was not too long, for as foone as the Lord had truly humbled him, then heeprefently exalted him 5 as you may feein F/i/^.105.18 1 p ^20. Whofijeete they hurt with fetters: he was laid in iron^ntiH the time that his word came 5 the word of the Lord tried him : then the Kingfwt, andloofed him, ejrc And fo he dealt with Itl • All that time that his friends wererea- foning with him, his heart would not be brought downe 5 but the Lord himfelfcmuft come and rea- fon with him 5 and then he began to abhor himfelfe, in duft and allies ; and how foone after was hee re- ftored, and all he loft reftored double alfo i This be ing (as you fee) Gods conftant courfe, if rhou hum- bling thy felfe,yet lyeft long under a calamity ,thou mayeft affure thy felfe, there is fomething wanting in thy hearts and therefore bee content with Gods dealing. 2 Cor. 12. left Saint Paul jhouldbe exalted. there was given him a theme in theJJejh : if Saint Paul needed humility, who doth not ? Remember this rule, that ifGods people humble themfelveS) then he will certainely helpethem$ onelyit will bee ki due feafon. But you will fay : how (hall we get downe our ftubborne hearts < Pride is very naturall, and the hardeft thing in the world to overcome. 1 Let £&ft. r n8 ( The Lord is mercifuU to the bumble. ^inf. / Let every man confider, whether he be releafed or no from the plague of his heart 5 if that there be not fome calamity, which hangs continually on him: if there be, then know,thou art not humbled enough (the meaning is not, that thou (houldeft be brought to anapprehenfionandfeareof hell 5 but chy heart is to be brought down more: thou mayeft be humbled truly fo as to be within the covenant, and yet not enough to have thy heart wrought to this or that frame God would bring it unto.) And to bring your hearts lower, ufethefe meanest Fir ft confider your hearts of -en, confider what unruiy lufts y ou find hid there ; make it your daily ciiftomc, to fearch into this. Wcgoenotadays journey in this life, but there is fomewhat difco- vered in our hearts which may ferve to humble us further, as it was with them in the wilderncfle, Deut. 8.1. Thou (halt rtmtmbtr all the w ay which the Lord thy God led thee thefe forty yeares in the wil- derneftt^ tohumblethcejgprovethee, and to know what was in thy hearty &s» There is not one day, but a godly.wifc man may difecrne fomething in his heart, which may be matter of humiliation to him, which he fawnot before 5 vaineglorious fpeeches, unlawfull filence, cowardize ingoodcaufes,|thy * worldly mindednefle, thy unruly affe&ions, that will be ftill ftirring, and fomething will be difco- vered without in thy adtions alfo,which when thou feeft fuch fparkes afcending , remember tolooke to the fire, the furnace within 5 thefe are but the buds, there is a deeperootcof bitternefTe within 5 thefe are but ebullitions $ confider there is a fpring within* ■\Vm ^ The Lord k mcrcifull to the humble, within, fearch into all the corners of the hou/e for this fower leaven. So the firftmeanes is ftudying our felves, fortheway tohumblearaansfelfeisto knowhimfelfe. And fecondly, as you muft ftudy your felvts, fo you muft ftudy theScriptures,that is,you mud con- fidertheftri&neffe, the holineffe, &c. that is requi- red of you therein , and lay that and your hearts to- gether, apply this levelland fquaretoyour wayes, and it will difcoverthecrookedneffeofthem, and drefTc yourfelvesby this looking glaffe,every mor* ning;for it will fhew you the fmalleft fpots$ and this will exceedingly humble us : For this is a fur? rule, degrees of humiliation follow degrees of illumina- tion 5 as any Chriftian is enlightned more, fo hee is humbled more : hence hee t hat ismoftconverfant in Scripture, is moft humbled. And thirdly, you muft not only looketo. increafe your light, but looke to your hearts and wayes, to keepe your felves upright , and to bee conftant in an holycourfe, and all holy duties ; and this will bee j mcanes to increafe your humiliation. Many al> ftaine from holy courfes and duties , becaufe fay they , wee are not humbled enough : It is true indeed | wee muft begin with humility, yet this you muft know , that the fetting your felves to a holy courfe, is of it fclfe a notable meancs to increafe humiliati- on $ for thy watchfullneffe will increafe tenderneffe, and tendernes will increafe thy humiliation. Men that are bold in finning , their hearts grow hard j and fo on the contrary , when men are fearefull to offend, their hearts grow tender. K But 129 no The Lord is mercifull to the bumble. |Hvv.i(:t& kes not to his owne wayes, nor his owne heart, wh;ch would bee a mcanesto humble him : therefore diligence is a greac meanes to humble, to bring downe our hearts, becaufe idle- neffe is a meanes to. lift chemup. And further , it is profitable for you to remem- ber times and finnes that are paft. A man will bee ready to fay, I hope I am changed now, what I have beene I care not for $ but the Lord to humble David cold him what he had beene, / tooke thee from the jheepe-fold , &c. fo with the Iewes, Thy father was anAmortte, and thj mother an Hittite 9 zndlfaw thee in thfbUad. Beecarefull todiftinguUh wifely betweene grace in thee, and thy felfe of thy felfe; and that will bee a meanes to humble thee. As?^/in 2 Cor. 12. 11. ?Q t J, but the grace ${ God in mee. Put the cafe the Lord hath beautified us with with many graces and gifts above others $ thou muft not exalt thy felfc a- bove others 5 wee muft looke upon our felves as of ourfelves,tobeethefamemenftill. Can the wall fay, it hath brought forth the beames that the funne hath caft upon it i the wall is the fame : fo if God hath fhined upon thee , and left others in darkneffe, art thou the better of thy felfc ? (hall the pen boaft it fdfe,becaufe it hath written a faire Epiftle ? who made it ? who put inkc into it, guided it t the glo~ ry The Lord k mercifuU t& the humble. ry belongs not to the pen, but to the writer. What though God hath ufed thee in fome great worke, and nor others? the praife is his , not thine : Wee praife not the trumpet, but him that foundes it, Ntn hu&Atmu tub am t fed tubtcimm, Paul was a bet. ter Trumpet than ten thoufand others, andyethee faith , / am nothing. The fmoake a dusky and ob - fcurc vapour climes up into the light , as if it were better than pure aire. Many exalt themfelves a- bove their brethren , for gifts and outward things, which are but the trapj ings, and make not the diffe- rence betweene man and man • as if a man were the taller, becaufeheeftandsonahill, oramarfhada better body, becaufeheehadabetterfuiton: thou art the fame man ftill. Wee are not to bee proud, no not of any Graces , much lefTe of outward things. Laftly , is the Lord thus mercifulkothe hum- ble ? then take heed of apply ing thofe promifes to thy felfe without a caufc, when thou art not hum bled. But thou wilt fay, I am humbled. It is well if it be fo : But confi Jer,hath thy humi- liation brought thee home? perhaps it hath brought thee out of Egypt, but hath it broight thee into Canaan f hath it driven thee to the City of re- fuge? to the homes of the Altar? to thy fathers houfe ? The Prodigall changed many places , ere hee came homeinearneft. Many came out of E- gypr, that never came into Canaan, but died in the WildernefTe. The Meteors have matter enougb,in the vapors themfelves to carry them above the K 2 earth, -31 7*5. Oh\tB. At>[9. l32 Dott* Anfrvi Offeeking Gods face. earth, but not enough to unite them to the element of fire : therefore they fall and returne to their fie ft principles. Arc thou war chfull overall thy wayes, fcarefull to offend , looking to every ftep where thou fetteft thy foote, how thou heareft, how thou prayed, how every workeis donc>every word fpo- ken, every houre fpent t For this is certaine, if he be humbled, it willdryupthefountaineof finne, it will heale his bloudy flux , and make him wary in all his wayes, and fearefull to finne. Thus .much (onhisjirfl condition. // my people that are called by my name, d$e humble tbemfelvesy andfecke my face. Wee arc now come to the next condition $ // my pocfle feeke my face t where wee may ob- ferve this point, that except a man feeke Gods fact , all his labour is loft in his humiliation and prayers ^ andwhatjbeverelfe bee doth. This is put in among thofe other conditions- and therefore without this the promife is not made to us. For the unfolding of thispoint, weemuftfirft enquire, What it is tofeeke Gods face. It is tofeeke the Lord himfelfe .• for his face in Scripture is often taken for his perfon 5 fo the word is OfjeeKmg Gods face «« i is ufed Exodus 20 .2. in the fir ft Coramandement3 »! thou [fljah have no other gods before my face, that is, before mee. So then the meaning is, \vc mud feeke \. die L o r d himfelfe. Many , when they are in di- \ ftrefife, ml\ feeke to the Lord for deliverance,in time ] of Famine , they viiWfeekc to him for Corneand I Wine and Oy le, as they in the Prophet ; but they feeke not the Lord himfelfe, nor communion and re- conciliation with him 5 they feeke to the Lord, but not the Lord : they feeke what heecan doe for j them , but not his ferfon , not himfelfe ; So thofe //0/7.14. Ye have notcryedto me,fayes God> whenyee howled upon your beds. Tee affemble your f elves for come *nd wine, andrebell againft mee. They then wanted Corneand Wine, &c. and fought them ac G o d s hands $ but not mee the Lord whom you had loft. Thou may eft /irtfcfalvation i and deliverance from hell, out of the ftfength of n: turallwifcdome,becaufeit is for thy good : and al~ fo being convinced of the ncceffity of faith and re- pentance, to efcape hell, and obtainefalvation. Men may thereupon goe farre in the performance of many duties , and bee coriftam :a while in them, and yet not feeke the Lords f dee in atlthefe : and then the Lord regards them not. Take a thiefe that is ar- raigned at the barre,he will cry earneftly for his life, but yet he feeketh not the face oftheludgej.e.hc doth it without love to the Iudge,but onely out of the love of life : So wee may doe much to efcape hell,andto attaine thelifeoppofitetoit, and yet all this while not fake the pre fence of God, and thenG o d regards it not. You find t his difpofition in your felves, and _ K s fee ^ 34 Offeeking Gods face. Pfalra.*4. fee it in others : If a man bee never fo obfervant of any of you , and performe never fo many offices of friendfliip to you, yet if a man can fay,hec loves me not for all this y hee doth not prize mee , nor defire my love and favour fo much for it felfe, but for his owne ends $ in this cafe you care not for what hee doth: So the Lord, hee knowes the heart and the reines, and what thine end is, whether it bee com- munion with his perfon immediately ,or thine owne welfare meerely 3 and if fo, regards not thy hum- bling thy felfe nor thy prayers. The promife you fee is fufpended upon it : it is a diftinguifhing point, and will feparate betweene the precious and the vile, it is a marke fet upon Gods people alone : To fttkt Gads face. Wee will therefore further and more particular, ly confider, what it is to fttkt Gods fact or frt/imt. And there are three wayes to finde it out, Firft by wfiat is here joyned with it, If they hum. bit thtmftlvts y And fctkt my fact ■: and fo by confi- dering the connexion that thefe two have together, finde out what feeking of Gods face is. Now there is a twofold humiliation wrought in men : The one is , for that bittcrneffe and punifhment that finne brings with it, and this never brings forth either faithfull pray ers,or Stthing Gods fact. But there is another kinde of humiliation/'which hath a further ingredient in it , and that is the fight of the foulenefle of finae, when God openetha crevife of light to looke upon fin, nor only as that which brings bitternefTe with it,butasthat,which in it felfe is mod filthy and abominable, and by that Offetking Gods face. that light it is made fuch in his account : f or it is one thing to flee from the fting of the Serpent, an other thing to hate the Serpent it felfe $ and fo to take heed of the Wolfe , becaufe of his cruelty , and to hate t he Wolfe it feife, are differing things. O ther crea- tures may hate the properties and conditions of a Wolfe 5 but a Lambe only hates the Wolfe it felfe. Now with this latter kinde of humiliation there goes and is con jun& with it an enlightning, where- by God (hews to&manhisorwe glorious fwe, the luftre whereof helpes him further to fee the foul- neflc of finne. God by the fame light of the Spi- rit, whereby hee fhewes a man theuglineffe offline, difcovers withal his own excellencies,which makes the finner thus humbled tofeekc his face , tofeeke grace, as well as mercy • But other men either y?* not Gods face at all, or onely fee his angry counte- nance 5 onely thofc whom the Lord calletb effe and Christ, &c. to all aliteybut the Lord makes the difference, V by Offeeking Gods face. by revealing himfelfe to one, and not unto another j that which isfaidefpeciallyof thelewes 2 Cor. 3. 1 j,i 6. verfcs,and fo on, is in like manner applicable to us all. The Lords/*** fliines, as CMofes face did, verfe 15. and hee gives' the hew ledge of his glory in the face of lefts* chrift in the miniftery of the word every day ; but there is a vaile lies upon all mens hearts, upon all but thofe whom the Lord calls,and upon theirs alfo, till.heecalleththem , asuponthe Iewes hearts, verfe 16. NevertheleJJe when they Jhaff turne unto the Lord, the vaile frail bee taken away r and untill then, Gods face cannot beefeene, as Mofes face was notj and who fliall take away that vaile < The Spirit of the Lord^ where the Spirit of the Lord is, there is liberty , verfji7* and when he doth free us of that vaile, then We behold the Glory of the Lord as in aglaffe with open face, v.\%. that is, we fee the amiableneffe of his face, the happinelTe of communion with him • and when the light breakes through the cloudes thus, and the Lord gives a glimpfe of himfelfe, then they fee him, and never give over feeking his face, moreand more, till they have found him : And be- caufe that other fort I fpake of,if they fee him, they yet fee but an angry face onely , and that makes men flie from the Lord $ as wee fee in diftreffe, and at death many will do any thing rather then goe to God ; the y tremble at his prefence, and no way de- fire it, as C^dam did not, but fled from it : and thus would all doe, if no word were revealed. There- fore the Spirit of revelation, takes away the vaile, and breakes the cloudes,that hisowne Elcft may have a glimpfe of his/*** ,. and the Spirit of adoption, who is fern w a Cor, 4, 6. 1 •<- '?* Offeeking Gods face, ohjett. Anfo* ... i (ent downe into their hearts, (hewes God as merci- full, full of kindneffe and of love : they fee not one- ly his face , but his face (hining in all gracious wil- lingnefle to receive them : hce prefenteth him as a loving father ready to admit of them, and graci- oufly to forgive and receive them : They fee Cods fice , that is , both his excellency , and beau- tie , and alfo his love and gracioufneffe towards them 5 and this make^^hermitelcehisprefenccand reconciliation wjrft him, and never to bee at reft without it, as Mofes^ Lord, wee will not ftirre a foot without thy prefence, Exodus 34, 18. A right fui- tor cares for nothing, butthelovcandprefenceof the perfon fucd to : fo they defire nothing, canbee content with nothing, but the prefenceof God, communion with God , The light of hit count tn*nct. The fecond thing whereby I exprefle what it is to feeke Godsface^ is to feeke the ZWalone, as fcque- ftred from punifhments and rewards, in his owne perfon, as confidcred in himfelfe, in his Attributes, in his holinefle and purity • fo as not to feeke the things hee brings with him , but to feeke himfelfe, and the things which are in him. But you will fay , this is very hard , to kt afide all refpeds to rewards and punifhments. It is an error tothinke,thatyoumay not make ufe of rewards and punishments : for, Firft puniihments and the threatnings of the Lord are the true objed of feare 5 and afaculty and an habit may lawfully bee exeicifed about their proper objeft ; and (o rewards arc the fubjed of de- fire,and fo may lawfully be fought after anddefired. The Of/eeking Gods face. The Lord himfelfe in Scripture, ufeth thefe mo tives,of Iudgements on the one fide3and of rewards on the other , and therefore wee may make ufe of them to our ownc hearts j for to that end hath God propounded them. Therefore I willfetdowne two conclusions to cleare this toyou , what ufe there may bee nude of rewards andthreatnings. 1 Conclufion , the propounding of, and the re. I fpc& unto rewards and puniftiments , is a good be- ginning to draw us on, to [etketke Lords face : they are a good introduction. A man that hath not as yet feene Gods face , the feare of hell may caufe him to reflet on his owne heart and wayes, and to bee fenfible of the evill of them : and fo the happinefle of heaven may draw him on : but all this whilehe is but in beginning. ASpoufethat is confidering with her felfe , whether fliee (hould marry fuch an husband or no^beginneth toconfider at firft, what fliee (hall bee without him,and what (hec (ball have with him;(hee confiders him perhaps as one that Will pay all herdebts,and make her honourable &c. and yet it may be, yet (he confiders not the man all this while, and yet thefeconfiderations are good preparatives to draw her on, togiveentcrtainement to him3but after converfe and acquaintance with the perfon,(helikss theperfon himfelfe fo well,that (he is content to have him, though (he (hould have no- thing with him 5 and fo(hee gives her full aed free confent to him, and the match comes to be made up jbetweene them,out of true and fincere free love and Hiking : So it is here, menbegin at firft toconfider I: their l?9 y 140 :# Offtekin^GodsJace^ thehowne mifery moft, and that if they fhouid ap- ply themfclves to other things as remedies, they fliould bee flill to feeke, for there is a vanity in all things 3 and if to themfelves, that they cannot helpe themfelves in trouble : therefore they judge they mult goe to the mighty God, who is able to doe more than all , to rid them out of mifery : and they confider, that going to him they fliall have heaven befides : and yet all this while they confider not the Lords perfon^yct this confiderat ion makes way, that Go Dand wee may meet and fpeake together $ ic brings our hearts to give way , that theLo r d . may come to us ( that I may fo fpeake^ for before we are not to be fpoken with) it caufeth us to attend to him, tolooke upon him , to converfe with him, to admit him as a fuitor, and to bee acquainted with him , and whilft wee are thus converfing with him, God reveales himfelfe $ and then being come to the knowledge of him in himfelfe by that his fpeci* all light fpoken of afore, wee love him for himfelfe $ then wee are willing to feeke his prefence, to feeke him for our husband , though all other things w£W removed from him. And now the match is made, a nd no t till now , and then wee fo looke upon him, that if all thofc other advantages were taken away, wee fliould yet ftill love him, and not leave him for all the world, and fo as if wee fhouid imagine hee would give us nev: fo much , and yet with- draw his face, wee could not bee at reft. Before, if a man could but be affuted, he fliould not goto hell , and fliould have creatures and comforts about himj it would bee enough to him. ; but now it is not fo. Now Offeeking Gods face. Now if Gods countenance bee but clouded, if any breach bee betwixt a man and God , hee cannot reft till it bee made up , and hee fee his face againe. Yet ftil-1 after the match is rnade,t here is a fecond ufe of punifhmen:s and rewards 3 they arcufefull , not onely to bring us in , but to confirme us alfo in our choife 5 they ferve both as an Introdu&ion, and asanhelpe, when wee are come in, to confirme us in our choice : As when a woman is married, (hee having this husband , Iliveinanhoufe, well furnifhed,. and I have many conveniences. 1 enjoy not onely my husbands perfon , but with many ad- ditions. So it is with us, though the Lo r Dal ope beefufficient reward 5 fo as if wee had nothing elfe, wee would never goe backe of our choice, yet wee having many good things with him 3 it helpeth us in our love to him ,. and confirmes us in our choife : Fhefe are then good additions , but not good jprin- j ciples and foundations 5 and encourage us much if added , and put to feeke the Loan for himfelfe , as the principall. So then as ciphers added to figures, they helpe to make the number greater, though if they ftand alone, they are nothing . fothefe; and though they be not good leaders, yet they are good followers : They are as a good wind , that fills the failes, and fets the Ship forward with the greater (peed, when the rudder is once fet right , tofteere to God alone. The third thing whereby I explaine what is meant by feeking Gods face , is to feeke ALordj fwfeme in oppofition toamansfelfe, when a man doth it with deniall of himfelfe, not ferving his owne V 141 2 Com , — * > 1 141 Offeeking God* face. Objeft. K^tnfr owne ends injecting the Lord, but gives up himfelfe co the Lord alone . In all things an unregeneratc man doth not know the Lord, is not acquainted with him, and therefore will not preferre the Lord to himfelfc : but a regenerate man that knowes him reckoneth all things,as life, liberty, riches &c . but as drofle and dung, fo hee may enjoy the Lord : hee hath fet up the Lord for his God, in his heart, and defires not to ftand upon his owne bottome $ and therefore when the Lord comes into competition wkh himfelfe, and the matter is betwixt God and his credit, &e. hee is willing to deny himfelfe. But here the great obje&ion is, how it is poflible for a man , not to fceke his owne happinefTe, fafcty and advantage? This troubles many, and makes them think their fincerity but hypocrifie, and may put a fcrupleinto the beft : I will therefore cleare this for their fakes whofe hearts are upright, as alfo to exclude thofc whofe hearts are not found. The anfwer (lands upon thefe two points. Firft , it is true that a man may feeke and love himfelfe , and defire his owne happinefTe , yea and all hisa&ions may take their rife from thence 5 fo as to bee moved in fitting the Lo r d, in doing what he doth with a refpeft to his own good and fafety,and that this is fo, take thefe reafons. Becaufe God hath commanded it, for hee bids us live 0ur neighbour a* our [elves : where it is taken for granted , that wee muft love our felves, becaufe loving our felves is made the frima menfura , the rule of loving our neighbour. Now to love a mans Offeeking Gods face. mans felfe, what is ic but to feeke a mans owne good ? A man is commanded not to kill himfelfe, or to hurt himfelfe , and by the rule of contraries hce is thereby commanded to feeke the prefervation of himfelfe, and his owne good : For as when we ex- pound thecommandement Tboujhalt not kill, as fup- pofe thy neighbour , wee fay it includes this affirma- tive command, thou (hale feeke the good of thy neighbour 3 fo when wee expound it of our felves, wee are to underftand it as noconely forbidding us to deftroy our felves, but as commanding to pre- ferve our felves, and to feeke our owne fafety. It is impoffible for the creature, not to will its owne happinefTe ;the Lord doth not command that which is fimply impoffible even to pure nature : but it is the nature of everything that hath an appetite, appetere bomm fibi , to defire that which is good for itfelfe. Selfe-love is a plant of Gods owne planting; and therefore not to bee rooted up : God did put it into us all , for it is the nature of every thing to do fo, and opus nature ettoput author is patura. Many mo; ives which the Scripture ufeth are ta- ken from felfc-love , as that of Ch r i $ t 3 fi&re him that can caft both body and foule into hell : Andfo when it promifeth us a Ktngdome. The Scrip- ture deales with men by working upon this princi- ple j and by arguments taken from our felves. This is the care which the holy Ghoft takes hold of, and leadcs a manintothewayes of peace by, and wee i muft not pluck off this eare. • The H? i i t. n 144 Offeeking Gods face. £**B. \Anfa< The fecond part of the anfvver is , that yet not- withftanding, wee may and ought ufiekc the Lord in oppofitionto our feives, that is, when God and our feives come into competition , thecommande- ment comes in oppofition with our feives $ the cafe being fuch as if wee obey God , wee hurt our feives \ then wee mud prefcrre God and hiscom- mandementsto our feives. But you will aske , how can this ftand with the former 5 that a man fhould make his owne good the rife of his anions, and yet in his anions oppofe himfelfe I When oncea man is perfwaded, that even to de- ftroy himfelfe is the beft way to provide for him- felfe,and that to !et himfelfe goe , and his credit and life,and give up all to God,is that whereby he (hall put himielfe into a better condition 5 whenamanis perfwaded of this , then you fee both doe ftand to- 1 gcther. And wee never doe exhort a man tofieke God in oppofition to himfelfe, but when it is beft for him fo to doe, not to give himfelfe up to any thing thatfhallbecanimmediatehiir.ttobim ; but when otherwife it would bee worfe for him,and when let ting himfelfe goe is the next way to happineffe 5 and then a man may bee exhorted to it, when hec (ball bee perfwaded that his good is contained in God more than in himfelfe 5 as wee fay the being of an accident is more in the fubjed than it felfe ; foas take away the fubjedt, andtheveryfeparationisa deftn&ion to it : So it is with the creature which hath no bottome of i t felfe,fo as the f eparation of it from God is the deftru&ion of it,as on the contrary the Of ff eking Gods face. H5 the keeping of it clcfeunto God, though in a cafe that feemes to bee the ruine of it , is its happinefTe j and perfe&ion. As for example, when Abraham (hould have deftroyed his fonne by offering him up? j hce thought hce fhould not lofe by it, nor J/aac \ neither: he thought with himfelfe, God hath com- [ manded me to doir, and 1 never yet loft by keeping | any commandement bee gave mee ; Godisabietoj raife him up againe. I never yet was a lofcr by him, j and on the contrary Ifhall.beefuretobeealoier, j and my fonne alfo if I doe it not. Ic is indeed im- j pofTibkjthat if a man fhould fimply bee alofer,that ' hce fhould doe thus $ but when hee confiders that though hee bee deftroyed at prefent , yet hee be- lieves it will bee for his good 5 and fo rt will bee in- deed : As take a bearoe of the Sunne , the way to preferveit, isnottokeepeitbyitfelfe, the being of it depends upon the Sunne 5 take the Sunnc away, and it perifheth for ever : but yetthorgh it fhould cometobeobfciired, and fo cut off for a while, yet becaufethe Sunnc remaines ftill,therefore when the Sunne fhines forth againe,it will be renewed againe. Such a thing is thc~ creature being compared with God. If you would prefefve the creature ink felfe, it is impoffible for it toftand; like aglafTe without a bottome, it muft fall and breake. When therefore this is confidered by a man, then hce will fay , I will bee content to deny my feltY, and feeke the L o r d, when my felfc comes inro competition with any commandement of his. And let not this feeme ftrange to you , that thebeft way to make a mans felfe happy, is to refigne up himfelfe to the L utmoft \ 146 Of Jetting Gods face. utmoft toglorifie God. You fee in common expe- rience that take a corne that is fallen into the ground: if it centime whole, if perijheth • but if it die, it brings forth an hundred fold. I Cor. 15.36. That which thou fowefi^ fayes theApoftie, is not quickned^ except it dye. The Apoftle there fpeakes it of the rcfurre&ion : but we may truly apply it to the rc- furre&ion of a (inner here ; that except a man die, thit is, bee willing to let all hee hath goe , and to expofe himfelfe to what the Lord (hall put upon him, that heeperifheth indeed; but if heedk, then hce is q jickned , heefhill bee again? by it ; even in this life heihail have an hundred fold. And when this is confideredof throughly by am in, hce will eafily fecke Gods face with negled of himfelfe. Aid that thus when ever a man fuffers any thing for a good confeience in obedience to God,ic is the beft way to provide for himfelfe 5 that this I fay , is not a mere notion > may appearc by comparing thofe places together; thefmtwhercitisfaid, Thonjhalt love thy neighbour as thyfilfe , and thtufiralt love Cod above all) even above thy felfe-, andwithitalfo that other,D*/*Mo.i3,i4t Thou /halt keepe the command- ments of the Lord, which 1 commandthee^ for thy good. Now put both together: this is Gods commande- ment, to love God above thyfclfe; and all the commandemems are given for thy wealth , for thy good , therefore this amongft the reft. And there- fore denying our felves 3 when God and our felves come into competition, is the beft way to provide for our felves: therefore fet itdownefor a conclufi- on, that to have God alone 3 and to fecke his face thus Of fee king Gods face. thus, is your happinefTe. The end of every thing is the perfe&ion ofit 5 now God is the end of the crea- ture, and therefore to get him , is to get thy perfe- dionandhappineffe. Againe, wee have all from him 3 as the branch hath all from the roote s and therefore as the way for the branch to keepe life in it feife, is to keepe clofe to the roote 5 and when it is broken off it dies , fo wee fo long as wee cleave to and feeke the Lord, weearepreferved. And this was the ground which all the Saints went upon in their Offerings , both of perfection and death 5 and this was the cafe of Mefts and Paul , when the one wiflied himfclfe rafed out of the booke of life, and iWtobceaccurfedfrom Ch r 1 s t ; that is, faith Saint Paul, if this bee for Gods glory, and the good of his Church 5 let mee perifh. In which though they feemed to imply their immediate de- ftru&ion, yet they knew what was ultimately beft for themfelvcs. And this isall the difference betweene a carnall man , and one to whom .God hath revealed him- felfc 5 they both agree in this, they both love them- fclves, and feeke their owne happinefTe $ but they differ in this , that they feeke it in a different way 5 the one in the Lord , but a carnall manfeekesit inhimfelfe and the creatures: AgodJy manisfo perfwaded of God, that hee feekes him, and cares not what hee lofeth to gaine him $ but another man, whenhee is told of an invifible God, hee will not truft to things unfeene^ the things hee fees hee will reft upon, and fo feekes for an happinefTe with- in his owne compaffcj and therefore when himfelfe L 2 comes H7 I 148 $±*h Offetking Gods face. ^Anfw: comes in competition with the Lord, he lets the Lord goe. But then another queft'on comes to be anfwer- ed, how thefe two fliould likewifeftand together 5 to fceke the prefervation of a mans felfe, and yet to expofe himftlfe to deftru&ion, as CMofes and Saint Paul did. For anfwer, you muft know, that in every rege- nerate man theie are twofehes. That common nature, that is in every man (in which the principle is rooted; to love a mans felfe) hath two biafes 5 the one Sp:rit which leades to Go J, theother flefh : and thefe two in this common na- ture makes two feverall/2r/w. By the firft a man is canied to (eeke the Lord, by the other to feeke himfelfe immediately and in the firft place •> and thefe two are reckoned two feveraH fives in Scrip- ture^ and fo expreflcd to us : firft, fle(h and corrup- t ion is called a man felf e, 2 Cor. 4.5. we prea , b not eur felves, but chrtfi, that is, for our Ovvncglory, which he calls himfelfe, becaufe men ufe to reckon it as themfelves . So 2 Cor. 12.2,5. * knew a man in Chnft, &c, caught up into the third heavens ; of fuchan one I wi II glory, but of m) felfe I will not glory • by felfe, he meanes either the corruption which was in him, but there was fomething elfe in him, which he reckons as another man from this felfe, amanincbrifty of fuchamanlwillrejoyce, that is, of my regenerate part, which is a New Creature in drift, but not of my felfe, that is, my flefh and corruptions I will not rejoyce, or of the regenerate felfe neither, as of it felfe, but asitisinChrift, which Offeeking Gods face 49 which is another exprcflion, and this corruption is called a mans felfe, becaufeit isfpread over the whole man, as the forme through the whole mat- ter, and a man will not part with it, but fights a- gainft every thing,fightsagainft it as if it were him- fclfc. And fecondly, that the other regenerate part is called a mans felfe, which a godly man reckons fo rather then the other, wc have an exprefle placefor it, Row. 7. It is not /, but finne that dwells in mee7 that is, not the regenerate part which I account my felfe, but finne which I account but an inmate 5 dwelling within my roofe ; which yet is called a mans felfe, for the like reafon aforefaid, becaufe fpread over the whole man 5 and now it is eafie to conceive, how the prefervation of himfelfe may ftand, with expofing himfelfe to deftrudion, and how a man may feeke the Lord in oppofitioh to himfelfe. In that which the flefli defires, a man is bound not to feeke himfelfe, that is, not that felfe, but yet he may feeke the good of his other felfe, and feeke the Lord too, for Gods will and it areunifons, and he may be faid U feeke Cods face alone, though he feckes the defire of that felfe : for there is no dif- ference, no opposition betweene them 5 and like- wife that regenerate felfe may feeke him in oppofi- tion to that other felfe, that is} what it defires,when it defires amiffc (for all thofe defires which are a- miffe arc from that flcflily felfcj and fo we muft not defire what our felves would defire, but deftroy it, and the defires of it, and feeke the Lord in oppofi- L 3 tion tt-it. It 11 o— mmmaaum max m a 150 Offetking Gods face. Ruf. tion to ir, which tends to the prcfervationofour regenerate felfe, and proves fo in the end. So then to feeke Gods face contains thefe three things in it. Firft, to hive his face revealed to yoa, and co fee him as a father. To feeke him as fequeftred from punishments and rewards. To fecke him alone in oppofirion to your felves. And that all this ought to be done, we will give you one reafon, and fo come to the ufes. And that reafon is drawne from the holineflfe of the Lord, Efay 6. 3. One Anrellcryed to another^ hoty^ holy, holy is the Lord of Hojts ; the whole earth is full of his Glory : this T^dymv was the proclamati- on of Angtls, and that upon this occafion. The Lord fends Efay the Prophetto pronounce a Iudge- ment to his people, and that a great one, the rejecti- on of the Iewes, and at the fame time the ^dngels are fent to proclame Gods holineflfe : now holi- neflfe is the appropriation of a thing to the Lords ufe3and a fequeftration of it from common ufe : and fo the holineflTe of God himfelfc ( which is the rule of all other holineflfe) is an appropriation of his anions to himfelfe, as his end : he is then faid to be holy, when he doth things for him felfe, therefore being aboat to do fo great a worke peculiarly for himfelfe and his glory, as when he would deftroy his owne people, and deftroy Kingdomesforhis owne beft advantage and ends, the glory of him- felfe, then he lets them know this as the only rea- . fon, Offeeking Gods face. fon,becaufeheisholyj for ifhefhouldnot refpcft himfelfe, hee (hould not be holy. So Rom. 11.33. to the end. The Apoftle having fpoken of this re- jection hereprophecied, concludes with this 5 His lodgements are unfearchable? and his w ales paft find- ing out, &c. of him, andto him, and through him art all things, and to him bee glory for ever. As if he (hould have faid, God hath done all this, but I know not the reafon of it, nor any one elfe ; onely God is for himfelfe, for he being of no caufe but himfelfe, therefore he may do all for himfelfe: if he were of another, he might doe all for another, yea elfe he were not holy. Now if this be Gods holinefle, then the holinefle of man, is to do all for God s which he is therefore to doe, becaufc he is of another caufe above himfelfe, and therefore is to feeke another end above himfelfe, namely , the Lord 5 and then he is faid to be holy, when he hath no eye to himfelfe, but to God, when in his recrea- tions, the ufe of riches, &c and in his whole courfc j he hath this eye and ay me at God, and not him- felfe. .,■>,,■, The nature of holinefle is exprefTed in two things : Fir ft, inpurenefle : Secondly, fequeftration to God5 fo that holinefle, purity >andchaftity are much alike as it were, as there is alfo much affinity between the Greek words lym and dyvU : Ghaftity in a Wife ftands in keeping dole to her husband 5 and being fequeftrcd from all other * and Gods ho- linefle confifts, firft in the pureneffe of his nature, and iecondly in a fequeftration ofall things to him- felfe: Now our holinefle is not fo, but wee being _ L 4 of I** r IJZ Offeeking Gods face. of another caufe , wee muft doe all for another end •, our holinefle (lands therefore in giving up our feivestothe Lord: therefore faycs Efay, Sanftijie the Lord, and make him your dread ; as if he had faid, if you make any thing elfe your dread, y 6u doe not fanftifie the Lord. What he fayes of fearers true of all other affc&ions, and a&ions : holinefle dedicates all unto the Lord : and fome a&ions are holy for the fubftance of them, as Prayer , keeping the Lords day, &c. and allfuch immediate duties of his worfliip, fome by putting a right end upon them; and fo all a&ions may be holy of what kind foc- ver, as recreations 3 which arc common a<5tions,and eating and drinking, all which when done to the Lord,doe become holy. It is the nature of morall anions to take their fpecification from their cir. cumftances, efpecially their end, more then from the fubftance it lelfe : and fo all fuch common ani- ons may bee holy to the L o r d, and fo that place of Saint Peter is to be undcrftood, be holy in all manner of conversation^ i Vet* i . in all the turnings of your lives, even in common a&ions, this being the nature of holinefle inthegenerall, both as in God and in ourafiions. There is a double holinefle required in every man. A giving up a mans felf e to the Lord , as 2 cor. 8 . 5 . They firft (it is faid) gave themfelves ttf to the Lord. To give a mans felfe up as a Sacrifice to the Lord, that is, the holinefle of a man 5 and when any thing is facrificed, it is given up to the ufe of that Lord, to whom it is facrificed. The Offeeking Gods face. The fccond is a giving up all things with him - felfe, his underftanding, will, thoughts, aflf e&ions, life, liberty, credit, goods, all his power, might, whereby he is able to doe any thing, to refigne all thefe to the Lord , and by this he fan<3ifies the Lord s and thisistheholinefTeofamantodoeall for the Lord onely. So that the reafonis-ekare; let a man doe whit h: will, keepe the Sabbath, pray , &c. If there be not this holinefTc in his heart,, all his labour is loft, as you all grant 5 for without holinejfc no man JhAli fee God. N ow it is not holy, except it be given up to the Lord alone, excluding himfclfe and the creature* Is all our labour loft,except we feeke Gods face, though otherwife a man goe never fofarre i then there is great reafon, to examine our felves, whe- ther wefecietbe Lord fox himfelfe or no 5 for other- wife, all your labour is loft, for then you doe not fet up God for your God in your hearts, but fome- thing elfe, namely, that which you feeke befides him • asin marriage we fay, when a man marries a woman, not out of love to her per (on, but for riches s that he marries not the woman, but her wealth, fo it is here. And then fecondly, you will never hold out in feeking the Lord j and if you doe not hold out, then all your labour will be loft, Ezek. 18. though a man hath beene righteous all his dayes ; yet if he fall from God, all his righteoufnefle (hall be for- gotten : and fuch a man as feekes not the Lord for himfelfe, will fall away, as appearcs by that, Hof. 7. 16. They returne, butmttothemft High : they are '53 rfi 154 Of Peeking Gods face* \ are like a deceit full bowe ; that is, when a man turnes to the Lord, but not for himfelfe, he will re- turne againe, and ftart afide like a broken bowe; for if he attaine thofe ends for which he fought the hordes pecking is at an end. See this in Aina- ziab, 2 chron. 25. he went farre in obedience, but yet he did not peckcthe Lordin it 5 he was content to lofe an hundred talents, and to fend backe the Ifraclites he had hired therewith (which was fuch a triall as even a good man might have failed in it ) yet he did not feeke the Lordinihis, hewasper- fwaded, that if he had taken the Israelite* along I , with him,he fhould have loft the battel!,which was hischiefeftendinthnt aftion 5 he beleeved the Pro- phet fo farre, and fo fought his fafety alone, and becaufe he fought not the Lord, therefore he held not out 5 but when he was put to other tryalls, to new temptations, and faw another worftiip, it plea- fed him, and he left the Lord 3 and fiarted afide like a broken bowe : as a bowe that is rotten (chough o- thctyvife faire) when an arrow is drawne to the head 5 and fo many brought up in good families, when they come into new company, and tryalls, they fall away, becaufe they fought not the Lord himfelfe. If you doe not Peeke the Lord for himfelfe, you doe not love him, and then all your labour is loft : for all the promifes are made to thofe that love God, Cant. 1 . the two firft verfes, Becaufe of the /V vour of thy oyntments 5 thy name is as oyntment fox- red forth, therefore doe the Virgins love thee, that is3 rake thofe which doe much for the Lord, as much a< ^ Of faking Gods face. as another doth, though fuch a a\ m dorh carry the fiire femblance of a Spoufo yet all rhis he doth comes from the affe&ion of an harlot. The virgins, they love thee. The Virgins love his perfon, love him for his names fake4 the per fonall beauty thit is in him, and for the fveetneffe of his love, verfc 5 . Thy love is better then nine. This poy nt well under ftood will co me in am ong you as a meffenger from the King of Kmgs, to all you of the bedchamber of the Bridegroome, ma- king this inquiry ,do you love him? arc you harlots or Virgins i and will make every one to con(ider,to what end have I done all, have I knowne the Lord, and beene acquainted with him < have / fought Cods fae'm all that I have done? But men will be ready to fay, we docfeekethe Lords face. Therefore I will give you rules to di- ftinguifti, and to helpe men to difceinc whether they feeke the Lord or no. Confider what opinion thou haft of thy felfe. Every man that is regenerate, at his regeneration changeth his opinion of himfelfe, as Saint Pdult Rom. j. It is no longer I, hut finne. Before he was regenerate, finne was himfelfe 5 but now there was a new Lord come into the houfe,thatrenewed-felfe3 the regenerate part 5 and that which before, was wholly himfelfe, henow fpeakes of as one crept in, as of an inmate, that (hould not be there. Now if thou reckoned the regenerate part thy felfe, then thou haft fought the Lords prefence : for that part is thereby ftrengthened. The perfe&ion of this felfe ftands in conjunction with the Lord, and fo feekes 155 Mlc 1. L r "^ t56 Offeeking Gods face. Sffft. /ato /;/'** 5 if not, but thou accoumeft flefli in rhec j thy felfe, it is impoflible thou fhouldeft/tffa God aright, for God and it arc contraries: A regenerate; man fays, let me have God, and what ever I Iofe, whether life, liberty, yet my felfe is fafe ; he con- siders ftill chiefly, whether doth this tend to the fafety of my felfc or no i and though he is content, and would have the out ward man do well too ; as if I baveafairehoufetodwellin, I would have it fafe 5 yet if ic be fet on fire, it is no great matter, fo long as my felfe is kept fafe. Take a man who hath cloathes on, if he can keep his cloathes whole, it is well i but if they be rent,he cares not,fo his bo- dy be fafe 5 fo where thea-egenerateparcis The felfe, if the outward man can be kept fafe,it is well, he had rather have it fo 3 but however fo the rege- nerate part be fafe,. he cares not much 5 for he ac- counts it but as the renting of his cloathes : but take another man, that as yet is no other then he was borne at firft, into whom no new man is come te dwell, he thinkes thus with himfelfe, furelmuft not deftroy my felfe 5 I would keepe a good con- science, but not fo as to deftroy my felfe 5 and it is impoflible that what a man reckons himfelfe, he (hould fiffer to be deftroy ed : therefore when dis- credit, imprifonment, &c. comes, all thefe are reckoned wounds given to himfelfe, he lets God goe to defend and fave himfelfe harmeleffe. All this difference comes from the difference of opi- nion, that a man hath of what is himfelfe. But how ihall I know what opinion I have of my felfe i Confider Offeeking Gods face. *57 Confidcr wherein thou defireft to excell, all things defire ro have that excellency, which is proper to themfelves 5 every creature defires to build up it felfe. If therefore thou defireft to ex- cell in things that belong to the outward man, to build up thy felfe in learning, credit and wealth,1 and outward conveniences, then thy outward man and flefh is thy felfe : but ifthoufeekeft an inward excellency, not caring for mans day,but feeking to havethepratfe of God,thecomfo«t of a good con- fcience, and affurance of falvarion $ then ic is a figne thou reckoned the inward man thy felfe. Confider where thou laieft up thy treafure : docd thou lay it up in the regenerate part, and en- deavoureft to make that richer, and every day car- ried fomething into that cheft t then thou counted that thy felfe : for where the tredfure #, there the heart is alfo. When a man (hill be thus affe&ed, that though he hath troubles abroad in the world, and decayes in eftate, as in health, yet fo long as he find his regenerate part fafe,and thriving,and land- ing in good tearmes with God, heapplaudeshim felfe. As a man when his houfe is broke open, he prefently runstohischeft,whcrehis chiefe treafure lyes, and if that be fafe, hethinkesalliswellrbut if thou laieft up thy treafure in the outward man,an heape of outward things ; fo as when thefe things • aregcme,thou reckoned thy felfe undone : itiscer- taine, thou makeft that thy felfe. This was the cafe of Haman^ Nabd and Achitofhel, &c. and of all carnall men, whofe hearts muft needs finke, when outward things leaves them, or if they be - Put Artfw.i I i,S OffteKwg Gods face^ \ Reaf. 2. put into the feare of the loffe of their lives and goods : but another man is like to grapes which have wine in them put into the wine-preflc ; what chough the skin and huskeperifli i yet the wine is faved. So is ic wich the Saints in perfection ; their inward man is (till faved, they lofebut their husks: but when a man hath nothing in him but flefh and an outward man, then when rhefe perifh,ali he hath is loft, and himfelfe wich them. It is good there- fore to try your feives what opinion you have of your feives before ill times come, that you may fee whether you have that in you which will not then perifh, but be kept fafe and fuftaine you ; and thereby alfo you (hall know whether youfeekethe Lords face or no. Second rule is, confider, what it is you make your utmoft end 5 we are now upon a poynt that admits of very narrow differences, for as we have faid,a man may performe many duties, go therein as i arre as another, and yet lofe all his labour, and all becaufe he feekes not the Lords prefence. And the tryall of that lyeth efpecially upon this, what you make your utmoft end t for though the ani- ons be good, yet if the end be your feives, or Gods glory be made by you, but as a bridge, all islofh Now that you may not miftake here, you muft know;, there is a double end ; the one of the worke^ the other of the workemm : now the end of the voorke itfelfe,maybegood, even in hypocrites : the acti- on being in it felfe a holy a&ion ordintbile infe, and tending to Gods fervicc 5 whenyettheendof the workeman is not the Lord, buthimfclfe, this diffe- rence Offeeking Gods face. rcnce runnes along through all a&ions. Two men chat goe together in the fame way, may have a dif- ferent journeys end, Zach.7. hefpeakingbothof theFeaftsandFaftsof thelewes (-wo as holy du ties as any other) verfe 5,6,7. fays, butdidyee them At all to me (fays God) but to retarne out of Captivity t So Hof. 10. 1. there was much fruit found in ifrael, yet becaufe they brought it forth to thtmftlves^ not to the Lord, therefore ifr ad is called an empty Vine. A carnall man and a regenerate man differ mainely, in this; that a carnall man, when he is to doe any thing, aske what good will this bring to me < whar profit, what credit ftiall I have by doing it C if none, he layes it afide : but a godly ] man (fofarreasheisgodlyj askeththis queition, whether it is commanded by God i is it for his glory and advantage * When therefore thou com meft to preach the Gofpell or ftudieft, confider thine end, whether for God or no? confider alfo what thy end is in thy trade, oranycivilladion, and judge by that* But is a man bound to feeke God in every thing? may he have norefpeft tohimfelfe? The end rnuft ftill be better then that which tends to it : and that therefore which is the chiefeft good muft be the chiefeft end j and unleffe thou makeft God better then all things elfe, thoudocft not make him thy end, nor thy God. Againe the end commands all, is moftperfeft, andcompre hends all the reft, and that alfo is proper to the Lord alone, this cannot bee faid of any man or creature, and therefore God alone is to be made thy end. But m* Afffrv. i6o gutil. i^/[nfr\ w, Offeeking Gods face. £«eft. But may not a maa make his owne happinefle his end, and doe what hee doth for his owne per- fection i A man may and al wayes doth fo, and that upon neceflry, as hath beene faid ; onely this, there is a do^ ble end ; the one is the thing ic fclfe which a man makes his end, the o:her is the benefit or fruit com - meth by the attaining ic. So that happinefle is that i weetneffe, that followes all ends, even as the flia- dow doth the body ; fothenthequeftionis, what that thing is, which thou feekeft this happinefle from,for that is it which is thy mainc end ; whether docft tbou think thou canft make thy felf happy by I thofe riches andpleafures which for thy fclfe thou aymeft at i or doeft thou looke for all thy happi- nefle from the Lord alone * That which a man lookes for his happinefle from, that a man makes his chief eft end ; if from God, then a man makes God his utmoft end, fo as his owne happinefle is but the fruit that arifcth out and accompanies his feek- inghim. But may not a man provide for himfelfe t True, but thus ; whereas all that a mans mindc is to bee taken up about , is either worke or wages , if it be worke, thou muft doe it to God alone whofe fervant thou art; if it bee matter of wages fas are the things belonging to thy name, eftate) thefein like manner thou art to looke for from Goda- lone. All a mans imployment is taken up either in doing all for God, or receiving all from God : and if any man were a perfect fervancto another man>he then ought to have an eye only to his Matter in mar- rer ^ Offeeking Gods face. ter of workc and to no other, and alfo to take vvha wages his mafler will allow him for that woike, and no other -> hce ought to refolvc all in; o his ma- tter : But no creature is a perfed fervant unto ano- ther creature 9 but wee are fo to God, and there, fore wee ought both to doe all the worke wee doe for God, and alfo for matter of wages, to take all from him, and to depend upon his providence, fo that this provifion for a man is but to caft a mans felf uponthe Lord. It being not our work to provide for our felves,but the Lords y[etu$ doallforhim,and it belongs to him to give us wages,and he wil do it. But may not a man in his anions have an eye to God, and himfelfealfo ? For anfwer to this , looke to that place Mat. 6 . 23,23. The light eft be body is the eye • if there fore the eye bee [ingle \ thy whole body f\)aU bee full of light. It is a Jingle eye, which lookes on a (ingle object, upon one obje& onely 5 and therefore then a man is faid to have a fingle eye, when he lookes upon the Lord alone, when nothing elfe is made his God; hec lookes not on riches , nor nothing elfc as his God : and then aUthebody is light, that is, all the converfa tion is good, and hee fees whither hee goes $ but if theejebeeevM, that is, by the rule of oppofition, if it bee double 5 (for that is a rule of interpreting Scripture to open the meaning of phrafesby what is oppofed to them,) i^i double eye is a wicked eye, that is, if it bee partly fet upon G o p , partly on a mans felf e, it is wicked < And fo Saint lames hath it, hee calls fuchan one a double minded wan , who is unit Alt in aII his wayes. When a man hath partly M an 161 suafi. i ^ \6i Offetkihg Gods face. Objetl* SOfft. RuUi. an eye to the world and himfelfe, partly to G o * , hee is as one diftra&cdbetweene two wayes; hee knowes not which to take, he is unfltble like a drun- ken man that daggers in all hee doth, being now on one fide, now for G o d : and now on another fide, for himfelfe : and fohis whoUbodj is duke, that is, his whole converfation is wicked, as being out of his way 5 hee fees no: a right path to walkc in, hee hath not a right fcope whither he fhould tend, hee is not able to fee a right objeft, but goes hither and thither, from one thing to another, is unliable in all his wayes. . But you will fay , the holieft man that is hath fome eye to himfelfe in his a&ions. It is one thing, when a man hath chofenthe L o r d as his end, and that way that leadc s to him, though hee wavers in it , and miffech fomewhat of theevenneffe of his wayes, and hath falls in it $ and another thing, fobediftra&ed betweenetwo ways, fometimes choofing one way, fometimes another > as a carnall man doth. One that is refolved to goe in this way though with much uncvenneffc may fall and have many irlftakesinthreway, hee -may have too many lookings to himfelfe, butyet hee hath chofen the L o r d and followes him, and this is the •difference betwecne him and the other who hath two wayes, andisdiftra&edbetweencthem. Buc now the maine queftion is , how fhall wee knowwhetherwemaketheLo r d our utmoflend or no «* There are thefe rules may hclpe you in it. The utmoft end gives rules to a mans whole life; all " Offeeking Gods face. all other ends doe it but in particular a&ions, and but at fuch and fuch a time, becaufcthey ate but particular ends: but the utmoft end doth command all in a man, all his wayesandadtions j therefore then thou makeft the L o r d thy utmoft end, when in all thy anions whether publike and private, thou looked to the L o r d ; and in whatfoever a man doth , in all thofe refpe&s and relations hce {lands whether hee be aMjgiftratcoraprivateman, in whether they be bufineflesor recreations, if G o d bee a mans end, his eye will ftill bee upon the Lord in all : Now hee that doth not make God thus his utmoft end,may finde that hee hath fome fecret by- wayes of his owne , fome fecret motions differing and contrary to God,whercin hee goes, (as the pla- nets that have a motion of their owne ) though it is not open to the world,unknownc perhaps to him* felfc , or not knowne at all times 5 but the utmoft end commands all, and leaves nothing out, but the lcaft a&ion is fub je& to it. The utmoft end limits all the mcanes , and fcts them their bounds, but is not bounded it felfc by any : finis frefcribit media, fed ipfifim n$n fr&fcribitur. k fayes , thus farre you (hall goe , and no further j j but there are no limits fet to the end it fclfe : As the ' mafter- builder appoints every man his worke ; and they goefo farre as hee appoints them, and no fur- ther 5 as if health bee a mans end, it fets limits to all the meanesheeufeth, to meat, and drink, and phy- ficke: Looke what condaceth to that end, he takes fo much and no more. But there'are no limLs fet , o health it felfe, hee can never have too much of J M % health.1 t*5 k 2 Rule, r 3 Rule. Offttking Gods face. 4 Rule. health. So then confider what it is gives bounds to thy courfe, that thou fayeft when thou art come to fucha pitch, thusfarrcwilllgoe, and no further : hee that maketh himfelfe his end, will bee Cure to have an holineffe of fuch limits as (hall not lofe him his great friends nor his eftate $ he will goe fo farre till it come to hurt himfelfe 5 himfelfe being his end. Therefore hee limitshis holineffe, hee ftayes in fuch a pitch or gives over,but if God bee his end, he thinkes hee can never have enough of God and of holineffe.and though hisa&ionsof holineffe and for wardneffe therein over-runne his credir, overthrow his eftate, yet hee cares not, for it is not his end to preferve himfelfe,or that which belongs to himfclf. Thou (halt know thy utmoft end, by a fecret fence which accompanies every a£ion thou doeft : if thou narrowly lookeft to it, for that is the diffe- rence betweene man and other creatures ; that a man can looke backe to his owne a&ions, fo that if thou wouldeft aske thy heart,what is thy fcope and purpofc in this or that a&ion? there is a fecret fence accompanies the a&ion , in thy heart, that would difcover it- Confider therefore in any bufines thou doeft,why thou doeft it? why thou undertakeft it ? why thoa art at fo much paines and coft in it * Aske thy heart, is it for the Lord,or for thy felfe t if that will not difcover it to thee, looke to the circumftanccs , to the manner of doing if, as why doe I preach in fuch a manner, and pray in fuch a manner? why doe I doe it thus and thus, and not in a better manner t If this will not doe it, looke to thy aflfc&ions confide^ ^ Of feeking Gods face. confider how thou art affe&ed or troubled about it. when the a&ionisdone; fuppofeitbeeabufineffe' that both for the matter and manner was for the Lord : but when it is done, wh at is it thou art grie- ved at? is it that thou haft got fomedif credit to chy felfe in the performance of it i or that God hath had no more glory by it i are thy affections troubled, that thou haft offended God in ir, that fomething is gone from God ink, or rather that fomething is gone from thy felfe i thus by exami- ning how thy affe&ions are occupied about the thing when done, thou may eft difcernethyutmoftend. Is taken out of 2 Phil. 21. / have no man like minded, for all feeke their owne, and not the things of le- fu6 chrijl • that doth naturally take care for yon . Con- fider whether thou feekeft thine owne things, or the things oflitm Chii.-st? and that whe • ther naturally, as the word is there &c. yvwas, that is, ashisownebufineffc, tofeekeamansowne,and to doe a thing naturally is made there in that place al one. Confider whether thou feekeft the things of chrifi as naturally as thine own, and whether that be done or no , thou wilt find by thefe three things. Firft a man will goe about what heedoth wil lingly, when a man hath abufinefTe of his owne to doe, he doth it willingly, and beatcs his head about it,and is exceeding folicItous,but when the bufineflc is another mans, hec goes about it, it may bee, be- caufe hee fees it muft bee done, and there is reafon for it, but ft ill he doth his owne in another manner; and thus willingly doe the Saints doe the Lords bu finefle : fee it in Saint Paul, Rom. 15.20. Yeafo have 1 { __ M 3 ftrived \ 4 Rule. \66 Of/eeking Gods [act. firived to preach the Gojpe/Z, &c. the word in the o riginall is ?/A(m^W<*,I was ambitious to preach th Gofpell : Looke what defires an ambitious ma hath (and there are no defires fo quick as thofec ambition, fuch a man over-lookes all for his prefei ment ) fuch defires had I to the preaching of th Gofpell : Thelikeaff.&ionheeexprtffethinhirc fdfe, 2 Cor. 11,28. Btfidts the things without, tbt which commeth on met daily, the care ofallthe Churche who is offended, And I burnt not f There arc ihrec exprefllons (hew his willingnefl and naturall affecting of the Lords bufincfie ; Fir [kmcv&ms the C*w^r]that is, heehad fas it were) a care numbred and muttered together, and that S< condly with anxietie^e/ya()with the fame folicituc that a man hath cibout bufines of his owne. Thirc ly fayes he, who is offended, and 1 bur *e not t his affi dions were fo hot 2nd quick, asprcfently if an foule were difadvanuged, if C h r i s t loft an thing, hee was prefently ftirred and affected wit griefe. Do:ft thou doe it diligently f when any thing i to bee done for the Lord Iefus, doeft thou doe with all thy might? if remifly, thou art farrefror feeking the Lord : What ever a man doth for him felfe,fo farre as hee conceives it to bee for himfelfc he will doe it diligently and with all his might, ao< wee are commanded tolovc the Lord with all on might, and there is a curfe upon the contrary, Cm fed is hee that doth the worke of the Lord negligently the meaning is not, curfed is he that doch the work of the Lord weakly, and with infirmities , for the Of fee king Gods face all the Saints fhould be accurfed, but that is done negligently, which is done hypocritically, and for other ends ; for they are the caufes of that negli- gence 5 to this the curfe belongs, andthat juftly : this cold, renaifTe, for mall, cuftomary performance of duties, as when we receive the Sacrament or are exercifed in any other duty, or in any caufe that concernes the Lord, to goe about it coldly, is a figne we doe it not for the Lord. Confider whether thou doeft them faithfully? for fo a manufethtodoehisownebufinefle, for no man is unfaithfull to himfelfe $ to another hee may performc but eye fervice, but notfor himfelfe: nowfo to do a thing is not to reft in the thing done, but his care will be,that it may be done effe&ually, fo as to lee the fruit and effed of it. And if you aske how you (hall difcerne you doe any thing faithfully t That isdifcernedbythis. When a good a&ion is to be done, thoucarcft not fo much that it be done, but thy felfe would be the doer of it, for thy credit, &c. as Diotrephes, he was a froward man, but himfelfe would doe all 5 but wouldeft thou doe it, though the fame thereof were not knowne?doeft thou defire to have it done, though another man doe it t andthinkeft, it is no matter by whofe hand the worke goes forward, fo that it goes for ward. Againe, fecondly what doeft thou, when there is a reparation made, a partition betwixt the bufi- neffeoftheLord, and thine owne credit? art thou yet then ascarefull t when two go together, it is M 4 not 167 Atffrv. I v6t Offttking Gods face. rft a, not knowne whoisthemaftcr of theftrvant of one of them that followes them both, till they part, fo when thy credit and Gods glory goe together, it is not knowne for which of them thou doeft k ; but there are times when our owne and the Lords bufi- n. -fife will be feparated,and then confider what thou doeft, is ic fo, ilntbecauftthoiaart not thefiiftina bufinetfe, thou wilt doe nothing at all t or if thou (halt not be feene in it $ it is a figne thou doeft it for thy felfe, and not for the Lord : when two men are ro carry a beameintoahoufe,if bothftrivetogoe in firft, they carry kin acrofifc 5 whereas if they wo -Id be concent to come one after the other, it would goe right in $ fo often great workes both for Church and State, might be done that are thus hindred, or are carried croffe, becaufe men are not willing that others fliouid go before them. Confider therefore theft things ftriouily, and bring them home to your hearts $ for to what end doe we preach ? that you might know theft things onely, ( that makes onely for your further condem- nation, and you had better never to have knowne them ) but we preach them that you might lay them ro heart : take therefore fome time to confi- der theft things, and if you have found your fel ves failing.ir. this, be not yet diftouraged, but labour to make your hearts perfect for time to come, thus to fteke the Lord alone- To exhort to which (which is thenextufel make of it) and to quicken you to this, confider what great reafon there is thou fhouldeftfeeke the Lord le fas, and not thy felfe. Confider what ties and OffeeKmg Gods face. and bonds are upon thee towards him : the bar- .gaine between him and thee is paft. I will aske you firft whofe fervatit art thcu i and fhould not the fervantfeeke the profit ofhismafteic' if a man fees a company of iheepe, andheaskes whole fhecpe aie thefe i fayes another ro him, fuch a mans 5 for he hach bought and paid for them : and hath not Chrift bought thee C and befides this his firft buying of thee, who gives thee thy wages, and provides for thee, meate, drinke, andcloathing < and is there not reafon thou fliouldeft ferve him a- lone ? Then, if thou beeftperfe&ly a fervent ('as thou art) thou doeft wrong to the Lord, if thou doeft not ferve him. Againe fecondly, I aske thee who is thy hus- band t Is not the Lord I ef us ? and if thou bcefl his wife5oughteftthou not tofeekhisthings^oncthit is unmarried is yet her own; but when flic: is married, (he is her husbands. When there was no King in ifrael, every man did what was good in his orvne eyes ; aid if thou had'ft no husband, no King, fo mighteft thou 5 but thou art not tui juris, the covenanc is pa(t al- ready jthou art not now tochoofej if choufiyc t no, confider that when thou wertbap:ized. It w.-isinc'o the Name of the Lord, and that by way of a vow, which is an invocation whh a curie, that is the na- ture of avow: If thou !Hyeftyea,'butI w sy»u g : then, I but fincethoucommeft to yearcs : i e: ricn, thou haft not difchimed it, b^r cr 1 t in the Sacrament of the Lords Supper, receivin often, and therefore thou canft not n<: ill it 5 there- fore that firft covenant then made, it ft 169 170 Of f eking Gods face. a$ marriages made under age, if when the parties are come to yeares, they did not difclaime them they hold, and he being thy husband. Confider that as adultery is worfe then fornication, the one being punifht among the Iewes with death, theo- thcr but with a pecuniary mulft ; fo the fins which thou committed in going after other lovcis is worfe then if a heathen man had committed the fame : h( chat was circumcifed, Saint Paul fay es, wasbounc to keepe the whole Laws and fo he thatisbaptized and hath received the Lords Supper, is bound tc give up himfelfe to the Lord, as the Lord Chrift tc ,him, and all things in him 5 and fo the Saints o Macedonia did3 2 Cor. 8. $• They gave them felvt upfirfttotheLord. And if thou wert not thus bound, yet he hati deferved it at thy hands 5 and both thefe we fin urged by the Apoftle, I Cor. 1. 12, 13. rvasSah Paul crucified for you, or were you baptized inteth name of Paul i thefe were men among the Corinth ans that did not feeke Chrift alone in their profe; fing of Chrift, for one was for Pattl, and another fi Af olios • another for Cephas : but (fays the ApoftI< is chrifl divided f if Chrift indeed had been divide amongft thefe three,they might have fought them but Chrift (lands alone againft them all $ and then fore they were to feeke Chrift alone: and he brin< thefe two arguments for it ; Becaufe they were baptized into the ?fjme , Chrifl y and not of Paul ox any other : and fccondL was Paul crucified for y oh ? that is, wasnotChrj crucified i At Of (eeking Gods face. And fccondly, how much is there in that Word [Crucified for you f ] we are not able to fearch into the height, andbredth, and depth of this your en- gagement unto Chrift. His bodily paine was the lead thing in his fufferings : that of his foule was rhefoule of his fu fife ring s : ofTe, when He cryedout,my God my Godywhy hatt thou for faken me f Confider further the equity of it $ for did not he the fame for thee,which he requires of thetttor did not he empty himfelfe ofthaterernallglory and hjppi- nefle, which he enjoyed with his Father and might have then enjoyed t did not he make him felfe poore to maketheerich ** and whnt is ir he calls thee jo deny thy felfe in < to forfake a friend or two * and to fomedifadvanrage inthy wealths whereas he emptied himfelfe of all his great glory. Is he not upon equalhermes with thee, nay mod unequall on his part < if he calls thee to bearc the crorfe for him, did not he beare a g: eater croffe for thee i Therefore fayes Chrift, Hit that for fake snot father and mot her for mte, is not worthy of me, and not fit to come inro t he number of my Difcip!es. Laftly >befides all this confider ; it is beft for thy felfe ; which is thearg-i mem mover b men above all other : forifthoudoeitnot, thou (halt de damned for it • and ifthou wilt, thou (halt provide for thy felfe abundantly , but if thou wilt needs fave t-hy Itfe^ thou Jhaltlofe it , if thou wilt fave thy credir, liberty, rhou 1?1 «7* Offeeking Gods face. thou maieft, but thou (hale goe to hell with thy liberty and credit* Thefe are the eye and the hand, and it is better going to heaven without them, then to be throvvnc into hell with them : but if thou be- eft concent to lofe all thefe, thoufhaltgainebyit. That man that ismoft forward to fuffer any thing for Chriftand Godscaufe, provides beft for him- felfe. ludai going about to make himfelfe rich, loft himfelfe, it was his undoing. Peter and the reft left all, and gained happineffe. What was Panls making, but his going from prhon to prifon? how did Lstbrabamhve his fonne, but by being content to offer him f what wjs it gained Mofes fo much honour, as to be the leader of Gods people, and to be fo great a Prophet, but the lofing and re- fuflng his honours and pleafures in Mgjft f That man that comes to refolve, I will be content to be of no reputation, fo I may feeke and ferve the Lord, that man is of the rifing hand, it is the onely way to preferment : oa the contrary ,he that faith,I muft and will be fome body in the world, that man is in his downfalljhc is ruining himfelfe. Sauls thinking to enrich himfelfe by the Cattell, was his ruinc $ leroboam by plors to keepe the Kingdome, loft the Kingdome, and undid himfelfe. Is it of fo much confequence tofeekGodfor himfelfe? then take heed of forgetting the Lord in the midft of all his me* cicsT It isanufuallthing, that God is hidden and covered from us in his be- nefits we receive from him 5 and whereas they (hould be as glafTesandas fpcdaclestohclpe the weakeneffe of our fight of him,they prove often as clouds Offeehing Gods face. VI clouds to hinder us from beholding his face. But confider, that this is themaine pjrtof the cove- nant I will bee their God^aidtheyjhallbee my people. And upon that tenour come in all benefits, even wich himfelfe $ wedoenotufually thinkethatwe muft firft have the Lord himfclfe \ our eyes fliould be in the firft place fixe on him, then on the mercies received from him : for Rom. 8. it is faid, that with A/j», that is> Chrifi be will give us all things. There- fore firft we are to have him, then all things elfe. So I Cor.}, lafi, All things are yottrs ; b:t upon what ground i for you are Chnfts, and Chrifi Gods ; we muft firft have him for our husband, ere we can en - joy the advantages to be had by him. It is a com- mon fault, that men looke to the comforts and privilcdges by Chrift, bit not to him, he is forgot- ten. As when we come to be humbled for finnc, men in the firft place looke upon a promifc of for. givenefle of fins, and fay, if Icanbutbeleevemy finnes to be forgiuen,and lay hold on that promif e, I have enough $ but Chrift is forgotten by them : but this is not the method we (hould take, b ut ra- ther thinke, how (hall I have for give neffe i who gives it < who brings it i It is a dowry comes with my husband 3 when I have Chrift once, I (hall have his righteoufneffe to cloath me, 1 Cor. 1.3©. of him fee are in Chrifi lefai who of God is made to m wife- dome, And righteoufnejfe, fanftification and redempti- on. The meaning of it is, that God the Father gives Chrift to us, as a father gives his fpnne, as a hus- band to one in marriage, and fayes, I will make him worth thus much to youi but you muft have him 174 Offiekinx Gods face, 1 him firft ; fo doth God give Chrift,and when we have him, God makes himallthefe, Wifedome to you as a Prophet, Rigtteoufneffe to you as a Prieft, and he (hall fantfifie you and purge you from dead workes, and he (hall be your King* and deliver you I out of the hands of all your enemies,/* lha/t be made \fan8~f cation and redemption to jou. Obfcrve the phrafes in Scripture, and they leade you ftill to his perfon, and doe urge upon you to nuke the cove- nant with his perfon. As when it is (aid, in him art all the treasures of mfedowe, &c. if treafure be hid in a Casket, you muft firft have the Casket, then the treafure ; fo if in a field, you muft firft buy the field, there is a Mine will hold you digging all your life long ; but you muft firft purchafe the field, and then fall a digging for the treafure in it : andthefe are all forts of creafurcs in him. Adoption, Iu&ifica- tio*,drc. (olohn6. he exhorts them to eat e his flejh, | andtodrinke his blond, and that (hould nourifh them to life eternall : but before men can have fpirits or ftrength by meate, they muft have that meate it felfe, and there muft be a conjunction with it, and aflimilation of it to them, and of them to it, fo i lohn 5.12. tee that hath tbefonne, hath life. We muft have firft the Sonne, and then wee come to have life by him 5 you muft have thefe two diftin& conditions (I fuppofe a manepmmingiramediately out of the eftate of unregeneration) he is firft to confiderwho Chrift and God is, confidcrtheper- fonsof them, and fochufcthemasafatherandan husband, to live and dye with. And then fecondly, he is to confider what he (hall have with him, yea to Of [e eking Gods face. to looke upon the benefits themfelves, but chiefly to thisendj andfoaschac they mayftirreupyour hearts to love him the better, dnd not /imply as be- nefits onely, To as to fay in your hearts, chough he is raoft beautifull in his perfjn,and To though I had hi:n alone, I lhould have an exceeding greac reward of hinafelfe j yec vvithall when I confider, that all wi:hm the compalTe of this w orld is mine, (a greac dowry J thac P*ul, And ApiHos, a id all the good Mini- fters that ever have beene, have been* for my fake, that whatfoever is in this life or after death is all mine, and thac all thefehee brings wi:h him (all, which you iliould looks on, as motives entirely co > love him,and bot as bare benefits) and fay,hath not hegivenmcallthife? fanctified me, and redeemed me, 3nd fet me ac liberty, when I was a bonJil ivc of iinne and Sathan, and have 1 noc reafon to 1 >vc him t this is co feeke his prcfence. It miy be though you tuve d >ne the thing, yec you have noc had this diftinS confidcration ; y et ufe it henceforth co hel pe you: Say not, I am in m.fery, and chere is a promife of pardon and adoption , but lookc firft co the Lord /(/«*, goe to him and take him. To convince you further of this, there is none of you but will fay, I cannot befav^d without an holy converfati- on,and what isrhar,but to convcrfc wkh God and ! Chrift^allconverfeisno: with ;hir.g~,b_;t perform,' therefore in an holy courfe, all that you have :o do : is with che Lord hitnlV.fe, to op-en your hearts co him, to refort to him for counfell, to delight in him : toconverfewirha man isto deale with him upon all occafions j you are no: oncly to lookc un- to ■ 175 i76 Offeeking Gods face, Sift- Anfv* to, to be dealing with duties alone and priviledges, for then with whom doe you converfc i not with the Lor d, but with notions, with duties and your finncs, but yourchiefe bufinefle is with the Lord in all thefe, and with thefc as meanes to bring you to the Lord , into his prefence and unto his perfon : this is to rvalkc with Godzs Enoch did, which ftill refpe&s his perfon, for fo walking with rm- plies, Againe, no man can bee faved without love to God, and chat love muft not bee tmor concupifccntU, buc amor amieitu^ a love of friendfhip j the one re- fpe&s things, the other perfons : your love muft firft bee to the perfon, and then to the commodities you have by him,and the duties you are to performe to him. But you will fay, how (hall we do to bring our heart to this? this is exceeding hard : Itiseafie tofeekethe benefits come by C h r i s tj felfe-Iove will caafe mod todoefo. Any man that needs a thing,would faine have his wants fupply ed. A man that is prcft with a burthen would willingly have it taken off: it is eafie to have your defires quickened this way. What therefore (hall wee fay, to fet an edg up- on your affe&ions, tofeekethe Lords perfon? If wee had the tongue of menandAngells, all would bee too little ; therefore JetusbefeechtheLord, that hee would be his owne fpokes-man5and reveale himfclfe unto us* There is no way to fet our hearts a worke to fceke his face, but by feeing of him : and to helpe you to a fight of him, is not in our power; and " Of /re hng God* face. ]r> \ andyetheufethcodocir, whilft wearefpeakingof him in the miniftery of the word. It is faid Pf*l>9. They that know hU namejviUtrttjl in him .• and as they willtruftinhim, (o\\\ty vtiWfctke his face. What was the reafon Abraham and UMo/es fought the Lord thus for himfelfe? becaufe they had feene his face. Thus of CMofes ic is laid, hee fpake with him fact to face. There are two wayes to know a manjby report or fight,by heare-fay or by face, and this later way have all the Saints knownchimin fome degree, and have therefore fought him, though Mo/es in a more particular manner 5 yet all faw him. Btnevolentia Good-wtll fayes y^irijiotle, may arife from a good report, but \Amkitia% Friendf\)if from fight and acquaintance 5 thatis^we may bearegood-wilto one of whom we have onely heard a good report, butwedoenotcometolove him5intirely5and as friends tohim,till we havefeene j him, and doe come to know him, and bee acquain ted with him : Therefore though a man have age nerall knowledge of him by heare-fay, yet he will \ not feeke his face, tilL hee hath feme him face to I- face, zCer.j.ult. The Lords face appeares in- deed in the word,as in a glaffe, but yet t ill the veile bee taken away, we fee him not face to facc$ there- fore in the firft place, goc to Gcd and befeechhim, and fay, Lord (hew mee thy face,reveale thy excel- lency to mee, by thy fpirit of revelation, that my heart may bee ftirred up to fee ke thee | and will the Lord deny you this requeft if you doe fo? no, 7{§ man knowes the Father tat the Sonne, and hee to wh$m the Sonne reveales Him • fayes Chuit, N There- \ 173 Of faking Gods face. Therefore goc to C h r i $ t and beftech him to fli:vv you himfelfe ani his father. The rcafon wee lee not Godasweemighr, orbjtbyglimofes, is that we forget to go thus to the Son 5 or if we do, we feeke not earnestly. You know how hardly Mofis did obcaine this , and you nnft beg hard as hee did ; and when you hive obtained this, know you (hill fee wonderfiill things, ftrange things in him, which eje both tot feem. There are wonderfjll things to be feene in the L nv, if a mins eyes bee opened. Opn my eyes, fayes David, Pfalm. up. that I may fee the wondcrfuS things of thy Law. How much more won- derful! things are there to bee fecne in the Lord, if hee doth but reveale himfelfe, and open your eyes? for the Law is but an expreffi m of him ; fuch as is the expreflion of a man inaLetterorEpiftle, of which wee fay, it is Character *nimty it is the portrai- ture of a mans minde. When therefore your eyes are opened to fee the Lord himfelfe, you will fee fuch things in him as will make you in love with him. What was the reafon, thattheSpoufeinthc Canticles , Chapter 5 . vttffi-ficke of love ^ that (hee could not containc her felfe i but becaafe the Lord had taken away the veile-, and (hewne himfelfe unto her : And fo if God would take any of us here ih- istheHvly ofMjes^nd into the Prcfence- chamber, and open himfelfe to him, then wee would fay as. Thomas and Peter did- Now Lord we will go with thee, now Lord wee will live and die with thee, and when wee lofe him, wee would feeke him with rhe Spoufe,/r*w watch to nw/^'that is, from one or- dinance to another, to finde him,, and never leave feekine Of Jet king Gods face fecking, till wc had found him, asfheedtdnot, be caufefheehadhadafight ofhim : As Af*/*r could not have this knowledge of God,til it fhould plcafe God to rcveaie hin?felfetohim$ fohee would not give over, hcewouldnotftirreafoorc, till hee did reveale hirafelfe to him, Exoj.33.jj. Ifl have found favour in thy fight, flew mtt thy glory ^ that I may know thee. And fo fhould we pray as earneftly as he; and when hee hach madehimfelfe fo koovvne to us, that will draw us, and that is the drawing meant Cant.1.3. Drawmc, andwec mllrnnne after thee} that is, (hew thy felfe, and wee will follow thee, even as ftrawfollowesthcjett,orirontheload-ftone $ and if the Lord will but put the Adamant to the iron, we cannot choofe but follow and fceke him. And God doth thus by leaving an imprefllon of himfelfe upon the heart,of the amiablenefie and excellencies that arc in him $ as when two men are lincktto. gethcr, fo as no confederation can part them, it is by an impreffion on their hearts of fome excellency in each other, till which bee removed, they will not leave off to love and cleave to each other : Andfo when this imprefllon of Gods excellency is once! ftampt upon the heart, then nothing can take it off- j no accident what ever is able to fever God and the 1 heart, haviflg once fecne him : but till this bee wrought, the fcparation is eafie, men will depart from God upon any occafion : when we are taught of but it hath coft him deare to have the opportunity to doe it, it coft him his Sonne : and then confider the great love of his Sonne3 that hee would give himfelfe,and when hee was equall to his father in glory, would yet leave all to come under the fame roote with thee $ and what hee hath done, if it had not beene done, thou haddeft been undone for ever j and confider how often he hath flood with thee in a ft rait, plea- ded thy cafe,and pacified his father for thee; and la- bour to bee led by all thefe rivers and ftreames of his goodnefle to that fea of his perfonall excellen- cies that are in hini',« and gather an Idea of him into your mindes out of all you have heard or feene of him; the end of all thefe adh of his providence, is that men might know him by all thefe* As w hen you would have a man knowne to another, you goe about to commend him to him, to difcribe him 5 it is good to doe fo of the Lord,to be often exprefling _____ N 3 his 181 j iSi Of faking Gods face. his excellencies to others, and meditating of chem our felves $ it may perhaps winne others to him; however it will quicken thy felfe, and exercife thy love towards him. There is a double way of knowing things, as I told you 5 one by report, ano ther by fight. Doe thou labour toknovvhimby experience, fo as to be able to fay, 1 know him to bee thus and thus, and therefore I will cleave to him. And with all this confider his greatneffe, who it is hath done all thefe things for thee 3 the great God of heaven and earth:this fets an high prize up- on all he hath done for us. If a great King doth but caft his countenance on thee, how is it prized' J but that the great God fhojld looke after fuch a wretch as thou art, not having any thing in thee, why he (hould refpeft thee fo, howfhoulditaf- fed thee ! And from hence alfo confider what he is able to doe for thee. Men know not God in his greatneffe, and therefore it is he is not fought unto. Why doe we trouble our felves fo much about the creatures, feare this man and that man, and thinke a little credit or preferment a great matter * if we faw but God in his greatnefle, all thefe would va- nifh. See how the Prophet defcribes him Jfay 40. 1 j. when hefayes, all the nations are bat a fmall thing to him, like the few drops of the bucket anci the ckift of the baliance •, put the cafe all the Nati * ons of the world were for thee or againft thee, who would not thinke this a great matter (as what would we thinke if we had but one nation againft us? ) yet let them be compared to the Lord $ they are but as duft Of fee king Gods face. duft blowne away with his breach. If our eyes were but opened co fee as Gehazies were, the hoft that was about him, fo ours to fee the Lord, we fliould defirc him alone, and feeke him : and then a man would be ready for all varieties of changes,put him where you will, he will be con^nt to have Gods favour whileft he lives, and heaven when he dyes, and till this be wrought he doth not feeke God with a perf c£t heart s till a man comes to this choyce, I have many things in the world, but the Lord is my portion, and heismy exceeding great reward 5 and I can live on him alone, it being as im- pofiible for me to have him without comfort as to have the Sunne without light 5 fo as whatever be- comes of hira,he is able to fay, I have loft nothing, I am not driven out of my inheritance and portion, I have Gods prefence, and that will be a diredion and a prote&ion to us in hard times, fo that we may (ay, The Lords Name is afirongTower, and though others fly to other refuges, yet Thither fly the righ I teous,andanfafe. Thou muft feeke Gods prefencc in time of peace : ifthouwouldefthaveitforthy refuge in time of danger. Both thefc we may fee, J I fat, 4 . the two la ft verfes. The Lord wit create up- \ on evety place of Mounts. on, and upon her ajfemblies a cloud andfaoake by day, and the fhining of a flaming \ firt by night , verfe 5. that is, as the People of^j rati comming out of ALgjpt had a t>;tar of fire to guide them by night, and a cloudy piuar by day $ fo God promifeth there to his people, I will walke before you,and direcfi your way in all your adlions, in difficult cafes. God guides them by an immc- L N 4 diate 18, Offeeking Gods face. diare cniightning of his Spirit into thofe wayes that (hall be moft fafc for them, i Sam, 18. 14* The Lordwas with David, and he walked wifely, Goddi- re&ed him, and was his Counfellor, when as ^ Lord departed from Said, and he erred in all he did 5 As the lfraelites,\h\\z\i two pillars had beene taken away, they had beene loft in the wilderneflc $ St) was Sad, when the Lord departed from him, he was as a man wildredinadarkenight : whereas a godly man (hall have a voyce behinde him faying, this is the way, &*lke in it; whereas if he went another way, hefhouldbreakehisnecke ,- and what a great privilidge is this t But that is not all the benefit which the prefence of God doth afford us, but it gives prore&ion alfo ; as chic place in I fay fhewes : for it followes^upon all the glory fhall he a defence, and there (hall be aTaber- nacle for a (hadow in the day timi from the heate} and for a place of refuge, and for a covert from the ft or me and from the raine 5 that is, looke what a (hadow is to a poorc traveller in the time of fcorching heate, in thofe hot Countresjthat wi 1 the Lords prefence be t o all his Saint s,and i t (hall be 4 Covert alfo j t hey (hall be under ir, as under aroofe, (land like one in an houfedry, that lookes out andfees others in a ftorme : as when the JEgyptiavs were beaten with haile, and perifhc in ir, thclfraelites were fafe. And laftly, he will be a refuge to them , when they, are perfecuted b / any, whether it be by their ownefinnes which follow them, as the avenger of bloud, or by evill men, or the power and malice of Sathan j if they run to him, he will be their Afylum, their Offeeking Gods face. 85 their Sanctuary. See this diflferen priviledgeof ch Saints from others -in Mordecai and Haman 5 both were in diftrefle. UMordecaiwzs perfected, he flew to the Lord by prayer, and had him for a ref . ge$ but Hamdn had none, when he was out with the King : So both Peter and Itidas fell into finne 5 bar Peter had a refuge to fly to, even God, whom he had becne formerly acquainted wichall ; but ludas had none y and fo the (tormc fell on him ; Co Saul being to fight with the Hiliftimes had no refuge, God was departed from him, and therefore he fled to a witch : but David when hee was in as great a ftreight, and thepeople talkt of ftoning him, he had a refuge, he \nconr aged him felfe in his God : and ther- fore you find it fo ofcen repeated by tfim, God is my jhieldy andtherocke of my defence. In faire weather men care for no fuch fhdter, becaufethcy thinke they need it not ; but remember, aftormemay come, and it is good to provide againft a rainy day , 2 Rev. f* whenthe Church was falne from herfirjl lovejnz threatneth to rem.ve the Candlefltcke^h^^ by he meanes not the miniftry only, asappearcs by the laft verfeof thefirft Chapter : The fever* Candlesticks thoxfaweji are thefeven Churchts^ and therefore Captivity is thereby threatned, aremo- vallfromthit Otry which was a place 'of eafea^d fafety, into a barren land where they (liould live more hardly- And this is threatned, not becaufe they had utterly forfaken, but were fallen from their firft love, and fome degrees of it* W hat caufe have we then to feared and if fo, what caufe is there we fliould now feekt the Lords f re fence f and then we -~* \ i86 Of turning from our eVtll wayes. we (hall be fureco find him a refuge ; for go whi- ther thou wilt, He is there. Pfal. ijp. Whether into the futthermoft farts of theurth, or the heart of the Sea, thou art there, fay es David, and as nothing is fo terr.ble to the wicked as that 5 goe whither they jean, God is there j fo nothing is more comfor- table to the Godly. Now we are come to the laft condition, which the Lord requires, before he will heare prayers and forgive their finnes, or heale the land of his people; and that is, // my people turnefrom their eviR wayes. Whence you may obferve this Do&rine. D*#.8. That except a man doe turne from his evilly ayes, hee can have no inter e (I in the promifesof the GoJpeU. Now this poynt, as the reft, hath a double office. The one istofhutoutthofe, to whomthe promi- fes belong not -> If you turne not from) our evillwayes, your prayers (hall not be heai d : Another to open a doore of comfort to them that doe it, their prayers (hallbeheard. But firft for matter of terror to thofe without; and herein our method (hall be, firft to know what his to turne from our evil tvayes • for when the Lord (hall hang all his promifes upon thefe conditions, we have reafon to examine them narrowly. Wher- forc for the conceiving of this, we rauft know, that every man is borne backward into the world, with his hacke turntd ufon Cod, and his face torvardfinne and hell, and fo continues, till he heare fomt call J from God to the contrary, faying, That is not the 1 *aj> Of turning from our evill wayes. 1 87 waJ) &c* So that this converfion of the foule is called a turning, becaufe it is from onetermeor objcd: to another, that is, fromfinietorighteouf ncflc, from Sathanto God. And becaufe there are many filfe turnings, and many menthar wheelea- I bout and never turne truly, who yet fuppofe that ■ they are converted, therefore we will endeavour to ! open ro you, this true turning. Nowicm.iy b;e found out foure w:;yes. Firft by the ctxfes of it or motives upon which. Secondly, by the termes from which and to which we turne. Thirdly by the m&nner. Fourthly by the effefts. Firft, for the caufes of this folid, true turning,and the motives which worke upon a mans heart to turne him ; you muftknow, that there are many things may caufe a man to leave his evill ways for a whiles As it may be, fome prefenr affli£tion,for rhe avoyding of which a man may feenie to turne unto God. Therefore God ftill complainesof the Iewes, that they turned, but fainedly unto him,and not with the whole heart, becaufe when he flew them, then they fought to hm7 and then they would turne from their evill wayes 5 but when they were delivered, they turned to their old Bias agairte. So Pharaoh, when as he was plagued with any new Iudgemenr, then hee would let the Jfraelites goe, but as foone as that was off, he hardened his hearty and would not let them gee. As alfo a fecond caufe to move men to turne may be fome prefent commodity. This doth ap- pears in many of thofethat applied themfelves to Chrift : fome did it for the loAves^ and fome for their i88 Offeeking Gods face. their convenienc living, fomc tor the hope of an earthly Kingdome, which they thought he would have brought 5 but thefe all left him afterwards. There be many fuch falfe motives, buttheonely true motives rre taken from the apprehenfion of e- ternall life andeternall death : the conveifion is not right till then, and the reafon is, becaufeallo. ther motives may be overbalanced ; But themo- tives of life and death cannot be over topped by a- ny thing ; If preferment be offerd, or what ever the world can offcr : but thefe exceed all that Sathan^ov the world, or the flefh canfuggeft. Therefore a man is then turned, when the Lord (hall enlarge his thoughts, to fee the greatnefle and the vaftneffc of thefe two 5 for then all thofe other things ap- pearc but as Candles in the Sunfhine : So that if Sathan come with earthly honours and pleafures in his hand, the anfwer will be eafie, but trkit are theft to tternai death », and everlaftinglife ? and thefe are not thought of nor considered by carnall men: though they talke of heaven and hell, yet they fee not the immenfc vafteneflc and latitude of them, and therefore goe on fo confidently, hence Chrift in Marke 1 6. when he fends forth his Difciples to convert men, hee bids them ufe thefe two argu- ments. Tell every man // hee beleive hee JhaM bee faved $ if not y hee Jhall bee damned. Where wee fee the motives that Minifters are to ufe by Chrifts dire&ion , are eternall life and death : And Saint iWendeavouring to convert Felix, told him of the ludgement to come, which made him to tremble : And Chrijt told the woman of Samaria of that ^ Of turning from our evill feayes. • 89 I that water and firing, that fimes up to eternall life. Conlider thereture whether ever •houhadftatrue apprehenfion of thefe, wich-ouc which a man can- not be throughly wrought i pen ; which apprehen- fion if true, hath thefe conditions in it, Firft it muft be an apprehenfion of them as pre- fent : for happily a man may have a flight thoi ght of eternaH lite and death, he may looke i pon them as things abfenc and afarre off ; but when they are fetonby God, a man is purfued and brought into Itreights by the apprehenfions of them, foashe hath n3 reft till he be tranflued into another con- dition. A carnall man on his death bed, having aoa<5tnall apprehenfion of hell as prefent, is ftrangc- ly affe&ed. Now at converfion, the apprehenfion of thefefeizeth upon a man by a worke of the Spirit, and compaffes him about fo, as he cannot (hike it off, till he turnes to God. The wife man fees the plague before handy even as prefent : and therefore ftayes not till it comes : but turnes in the time of youth, health and ftrength. Secondly, it muft be a deepejix'd, and faled appre- henfion • for fometimes a man that (hall never be faved, may be moved with the prefent apprehen fion of eternall death, and life $ butitisasaftorme foone blowne over, but in him that fhall bee fa- ved, it is fee on by the ffirit of hndage^znd fuch an imprefllon made, sis will never out, but he ftil! re- members it , and this is that true apprehenfion which moves to repentance. But forae will fay, can a man be wrought upon Objtcl, by the meere apprchenfions of eternall life and death, ./ 19° i^dnfr*' Of turning from onr eYtll wayes, \ death, ro curnc from his eviil wayes,wkhout an ap- prehenfion of fin and grace f When a man hath a true apprehcnfion of eternall life And death, he comes to know what fin AndCrAce is, and never before : till a man knowes eternal! deat h jhc looks on fin as a trifle,as a thing of nought ; therefore the wife man faith,*/*? dtffife their waus^ but thisapprchenfion is it, which helps to preftnt finne in its lively colours, and foalfo the price of grace is then underftood, when it is apprehended, as drawing with it everlafting happinefle, as the needle drawee thethreed. The fecond thing is the confederation of the tcrmes, for there is no turning without going from one terme to another 5 and there is no true turning, except it be from Sathan,and the creature,and your owne felvcs to God. Of this you readein^<2/ 2 6. 18. that Sunt Paul wrtfent toopen their eyes, And to turne them from darkenejfe to light, And from the power of S Alb An unto God, &c. You fee thefi: the termes of true turning 5 andthisisefpecially to be marked : for if there be no more then a turning from raifery to happineffe,it is not found $ for if you look upon finne, andmifery, graceandhappineflcasin themfelves without refpeft to God, you doe but turne upon your owne hinges, as axle-trees, you goe but different wayes to the fame center, that o- ther wicked mengoe unto,fo long as you looke on- ly at the mifery and the happineffe of your felves alone, which is the center of all mankinde. There- fore in a true converfion, thtfe motives are lookt upon in relation to God, as thus 5 ifl follow ray felft "1 Of turning from our eVill wayes. (clfc and the creature, they are never able to fave me j but if I apply my ieife to him that haththt kejes of life anddeath^ I (hall behappy in him fore- ver: therforc henceforth I will forfake &tf 4* and e- very creature, afcd apply my felfe onely to the Lord. And upon this ground a man makes this resolution with himfelfe, I will forfake Sathan and fubjeft my felfe to God 5 for he onely is the author of true hap- pinefle : fo that now G o d is made a tearme, to which thou turneft and applicft thy felfe. flofej.16 They returned^ but not to the mofi higby &c. There is a turning made mention of it, and one would thinke, in a fpeciall manner • for they fafted, they prayed., but this was no turning to God 5 and why? becaufe yee have turned but from mifery, and fought your ownc happineffe, and ye have forgotten »ii,faith the Lord, who am the raoft High and only able to de liver and fave you ; and therefore their turning was counterfeit, not true - this will not hold, fuch will ftart afide like a broken bow. Tbirdly,fox the manner of f«rw»g,as it is expreft in Scripture, you miiftfcww to the Lord with all your heart, andadymrfiuU^ though it be not expreft here,/ yet it is to bee underftood, If my people turne frm their eviS ways with their whole hearts* But what is this turning with a mans whole heart? A man is theft faid totutnemth hk whole heart 3 when hee is fully enlightened and convinced in his understanding of the evill of a thing, and thereup- on doth take a full refolation to forfake it : As if a man bee going out of the way, and another man come 191 Slued. K^dnfw. ^ 91 Of turning from cur t pill way es. , corae and cell him hec-is nor in the right way 3which will leadehimto his journeysend -, ifheebcefully ! perfwadcd of this, hec will returne, and chat with all his heart, as wee ufe to fay, when we doe a thing willingly : So it is here, it a rrian be fully pcrfwa- ded that finne is the caufe of all mifery, and God of happinefle, hec turnes to G od with his whole heart. Now unlefle it bee with the whole heart, this turning is but fained; as appeares by that in let. 3,10. And jet for all this, her treacherous ft fier ludah hath not turned unto wet with her whole heart, but fain- edljjaith the Lord* which falls our, when men hav£ fomc motives to move them, but not enow 5 they are not fully convinced, and fo they turnc but by halves. When therefore the il lumination is perfeft and full, that thefe wayes wherein heewalkes will bring him to mifcry, and the contrary to happines, then a man perfectly turnes,znd with his whole heart: and becaufc turning thus with the whole heart fol- lowes full conviftion, therefore the Apoftle doth cxprdTe this turning by the phrafe of opening the eyes, ^A.Ssz6. 18. To of en their eyesandtoturm them. ^c. thatis, every man goes on in his wayci of finning, till his eyes bee opened, to fee the thing which hee faw not before : and God many time! meets men in the midft of their wayes, and give: them fome light and meanes, as fome exhortation: and motions to good, fome checks for their evil wayes : and if thofe admonitions befofarreeffe (fluall, as to open their eyes, that is, to convince anc perfwade them, that the way they goeinleadestc eternall mifeiy, then doe they turnc 3nd are willing t( Of turning from our eltill Tbayes* m to do it. And therefore alfo on the contrary, when God will not hcale and convert a people, hee f uf fcrs not their eyes to bee opened, as'mEfaj*6. 10. CM*ke the heart of this people fat, and make their eares heavie, and font their eyes, leaji they fie with their eyes, and heart with their^eares, and underftand with their hearts, and convert** bee healed. W here we fee,that the firft chaineof our converfion isthe opening of the eyes, the fecond chaine is the opening of the heart, the third is u bee converted and healed-, and the two for- mer will draw on the laft : and becaufe the Lo r d is refolved not to heale them,thercf ore their eyes niuft be fliut up. But at conversion mens eyesare opened to fee fin comming againft them, even as an enemy with a fword in his hand,and to fee the riches of the in** herttance of the Saints, which neither the eyes ofnaturaB men have feene, nor their tares heard \nor their hearts un- derwood. And then is a man turned from his evill wayes, and not before. A man goes on in a courfe of finning,asJ?4/44w did in his way $ hee met an An - geS with a drawne fword, but faw him not at the firft : fofoone as his eyes were opened, there needed nomoreperfwafionstomove him toturne : So a wicked man goes on in a way, wherein bee runnes upon the fwords point, and he fees it not $but when his eyes are opened to fee it, then hee turnes backe, and when they are thus turning backe ,\iVcGebaz^ 2 Kings 6. 15, 16, 17. who ( feeing an army comming againft him and his Mafter £/ as a tbufi, by night, When they doe not watch and fee it, or fecondly it breaks in by violence, as rebtlls taking the advan- tage of fome ftrange pjfllon, fo as they are not able corefiftic, yet finne dwells not there as teufter, for if Of turning from our eYtU Daft** it is expeld as foone as the rebeilis found, as fo one as ftrength is recovered, fo as poffeflion is (till kept by grace, that as it is faid of peace, Let the pact of God rule in your hearts, that is, though you bee ready to fall out with your brethren, yet let not malice rule, but peace. Now what is faid of one grace, is true of all : fo then examine thy felfe, how comes finne in into thee i comes it in by ftealth or by vio- lence onely? and when it is come in, docs it con- tinue matter ? then thou art not turned to God; for if thou wert truly turned to God, thorgh finne did creepein as a thiefe, yet thou wouldeftnot fuffer it to take poffeflion of the houfe, but you would caft it forth $ and if it did breake in by violence, yet when thou hadft recovered thy flrtnghr, when thou hadft got the hill, that is, the upper hand, thou wouldft keepe it under. The fecond effed is this, that when hee hath thruft out finne, then hee hates it, as^«w»didhis fifter Tbamar ; he not only thruft her out of doores, and barred the doore on her, but alfo hee hated her worfe, than ever hee had loved her. So a man that is turned doth hate finne, hate it as truly as ever hee did love it before. There is none but the regene- rate man that hares fin truly. Suppofe a man hath lived a long time in fome finne, it may bee in drun- kenneffe, or whoredome, fwearing, &c. hee may fomctimes thruft it out of doores, and by a refoluti- on upon fome grounds barre the doore againft it $ as when he lyes on his ficke bed, or is in fome great affli&ion,but doth not hate it. You will fay how (hall wee know that i O 2 Hatred 195 3*ffi. ^v y*4*fw. Of turning frm our eYill Ttayes. Hatred is implacable, and for ever, as in a man towards Toads and Serpents, hee will never be per fwaded to receive it again, and to grow friends with it, but he forfakes it for ever. And againe fecond- ly, hee will never mince the matter with finne, and fay, thus farre will I lop and cut up mv finne, but hee will pluckc it up by the rooces : Hi red defires the utter abolition and deftru&ton of whatic hates. Thirdly, he will hate all kindes of finnes. ShcepG hate all kind of Wolves, and the Dove all kind of Hiwkes ; therefore examine thy felfe by thefe ge- nerals. The third eflfeft is this,jfjW«f agAtnJlit .• The truth of tinning is feene by a mans refiftance all a mans life; as the Ifraelitcs v\ ere never to feeke peace with Amdtk^ but to fight againft them, to feeke the deftru&ion of them while they lived. Indceditis true, fuch a man may bee foyld by a finne, But fiill hee fights againft it 5 and fo wee will, if wee bee truly converted. Therein then is the difference betweenc the re- lapfe and backfliding of the wicked, and the falling of the godly into fome finne. A Saint never gives over the warre,hec never enters into league with fin. The fpirit lufttthtgdwft thcfleJh^Gal 5. that is,wfltbe ever ftirring him up againft it 3 all the world cannot makepeace, where G o d hath put enmity : Thou wilt never come to fay, I cannot chufe, I muft needs yeeld to it : but thou wilt never give ay es. nitions,and reproofes, and whatfoever hclpes finne againft him, hee accounts his enemy. But you will ifay, if all this bee to bee done, I cannot fay, 1 hate finne, fork hangs on mee con. tincally, and I finde an aptnefle to delight i-nit a before. s It is true, that there is fomething in thec>the fleih to which finne is as fuitable as ever it was : hence the aptnes toentertaine it,that is ready to become as friendly to it as ever it was. Yet againe the frame isfuch, asthcreisfomethirginthee, namely anew creature, a new felfe, thy regenerate part, thit hates finne with a deadly hatred, yea and the flefli alfo which fofters it. So then this may be thy comfort that the fpirit that is in thee hates finne, at the fame time, that the flefli which is in thee delights in it. If this turning unto the Lord be a condition on which all the promifes are put; then it ftandsyou upon to examine your felves, whether any way of wickednefle bee found in you ; if it bee, bee it grea- ter or fmaller, then you are not converted, you are ftill in the bond of iniquity (itis the Apoftlesphrafc to SimcntMagW} A fts ) that is, tyedupinitasina bond, (hackled in it, as a man ftill inprifonand bound in fetters ; thou art a fettered bond- flave : For when there is any wayofwickedneffeinthec, it fo bindes the foule,that a man is not able to runne tht wdjes of Cods Commmdmms. Looke backe therefore upon thy former wayes, fearch thy heart as throughly and narrowly as they did for the lea- ven before thePaffeover$ fearch as it were for thy life, becaufe if there bee a way of wickednefle, it O 3 will *97 Objttl, ^infw. n j i93 Ofturningfrom our eVttl wayes, will coft theethy life. Search alfo diligently, for felfe-love makes it hard to find ic our. This point needs application more than explication; the bufi nefle here is more withthe heart than with the head. Put cafe it bee a w^y of enmity, having anevill eye towards fuch a man,though thy enemy ; if thou goe on in it, thou art in a way of wickednefle. It is the Lor ds r command, that thou (hiuldeft overcome e~ viU wuhgood^ and that thou (houldeft love thin* ene mies j and therefore you are your owne utter enc mies, in walking n a way of enmitie againft others. Say it bee the way of evill fpeaking, which comes nigh to enmitie ( and therefore I fpeake of it in this next place) in Titus 3. 2. Spake evillof noman. Yo j muft not fpeake evill of any man,though he be truly wicked ; for you your felves were fuch, faith the Apoftle, and therefore doe it nor, romakea cuftome of this \ when thou haft any opportunity, and when any man will give thee the hearing : this is- a, way of wickednefle. It is one th ing to fall in- to it beyond a mans purpofe,another to give a mans felfe liberty ink. It may bee done, forthegood of the party, or when it concernes Gods glory, but not of envic. Againe, fuppofe it bee a way of idlenefle, which men of all callings are fubjed to 5 confider that if thou wert free from all other fins, ^nd yet wert idle, thou art in a way of wickednefle. The Apoftle fpeakes mueh againft idle perfons, as z The/. 3.10. For even when wee were with you, this wee commanded youy that if Any would net worke, net. thtrjhould hee eate, &c. that is, it is fuch a fione, as he is not worthy to live,that lives in it 5 as for fcho Jars Of turning from our evill Ttayes. krs thacarc fcnt hither with a price in their hands co learnethe knowledge of G o d, and his true reli- gion, for thefc to fpend their time idly, of all o- ther they are not worthy to live. If Saint Ptul may be fudge, thou canft not be faved3becaufe this is a way of wickednefie. Art not thou the Lords fervant i doth not hegive thee thy wages < Sup pofe it not a pofitive way of finning in ic felfc, yet that will follow upon it, omnis o?mfio fundatttr in aliqm afta voluntatis afjirmativo, the reafon why a man aegle&s to doe what he fliould, is becaufc he doth what he fliould not : and therefore, 2 Thef.$. j 1 . he calls thofe idle perfons bufie bodys,becaufe whilcft idle,they are bufie about fomething elfe, as good fellowfliip, drinking, or happily recreations, which though inthemfclveslawtull, yetaremoft unlawfull, when a man makes a trade of them. This way of idleneffcis ufuall amongft men, and mifpending time is counted no finne, if a man have enough living but to maintaisc him. But confider how vehement the Apoftle is againft all fuch, %- Thefo . from the fixth to the thirteenth, fpeaking of the fame perfons, / command you brethren in tnt lijune of the Lo kd I b su s, that J0u withdraw jour f elves fr$m every hr ether that wdkes df orderly, &e. he gives it not from himfelfe, but ic is a com- mand from Chrift : andbefideshefayes, he that walkes idly waikes inordinately,that is, befides his rule, which istobepainefull in his calling 3 there- fore he is like a fouldier out of his rankc, a member out of joynt; yea faiththe Apoftle, let bimneteate. He names a punifhment in nature fuitable to it 5 as if O 4 he &99 i 200 Of turning from our evill Twyes he had faid, nature hath caught you fo much, it is a rule ingrafted in nature ; and therefore you fee drones caft out of the hive, andyoufeeftonesand all things that ly ft ill continually, thatthey eat not as beafts doe, this is a mother finne, it was the finnc of Sodome. Salomon oft^n toucheth upon the Aug- gard, and fpeakes againfthim. As there miy be away of vvickedneffeby being idle, fo by minding our earthly bufinefle too much ; againft fuch the Apoftle fpeakes, thtl.yig. minding earthly thing* : whofe end is damnation • minding, that is, being fo content, that they minde it continually ; whereas men (liould be fo converfant in the world, and ufe it j as *f they fifed it not : buy and marry, as if they mar- riednot ; lee it b:e a by-bufineflfe, do it as if you did it nor, and bcfodiligcnt.inthcm, as that the maine of our intentions be rcferved for better things, as getting of grace, &c. otherwife we for- get the maine errand, for which we came inro the world,to make our calling and elc&ion fure, and in- tend chat wch we fhould do, but by the by. This is a fault even amongft Gods people in partn as we may- fee in Mirth a , who troubled her felfe about many things , but Mary left aU to hear e Chrift preach ; and Chrift ufon that occafion teacheth us, that he makes the better cboyce, thattakes more time from- his calling to beftow on better things. Markethe reafons which Chrift ufcth, why-A/^chofcthe better part. Firft, becaufc this alone is needfull, that one thing necefifary . There are mmy worldly things required to make up our content. Thou art troubled about many things (faithhctoAf^r/^) bur this Of turning from our evill Tbayes. 201 this one thing is fufficienc 5 and againe, many o- ther things may be fpared, but this is that one thing neeejfary : and againe, this one thing fha/l not bee ta- ken from thee ; (he lhall enjoy it for ever, and it will accompany you to heaven , whereas death will ftrip Martha of thofe outward things, bring care and vexation of fpirir, as in Martha^ fhewasriM*. bred, lo that Manes part was the better, and let us alfochufeit. Againe, there is a way of wickedoeiTe which S demon often touchcth upon and fpeaketh agatnft, afalfe ballance, whereby he meanesany kind of un^ juft dealing in trading,putting ofTflight wares with a goodglofle, any fuch way : fuch an hidden my- ftery of unequall gay ning, it is an abomination to the Lord, faith Salomon. Is this the cxercifing of your callings, for the good of men t no, for the hurt of them, and the deflruftion of yourowne foules. j likewife if there beany fudi fecret way of finning found in thee>. as the Apoftle fpeakes of, 1 Tbef. 4.. 4. that every one of yon Jhoitld know how to foffeffe his ve/fellwfanffification andho-nour, not in the lull of concufifcence -> by veffeil he meanes foule and body, which were made wholly for the Lord to put his grace into : take heede therefore of any fuch luft of uncleanenefTe. The Apoftle meanes no particular A& -, therefore if there beany fuch -fe- cret way of uncleanc.nefleof what kind foever,?hou art yet in a mifcrableeftate : for I tell thee, if thou hadft any worke of regeneration, would it not re- fill every kind offline < if any true tenderneife of confcicnce^thou woulcieft be fenfibie of every way of 202 Of turningfrom our eVtU wayes. of wickcdnefle j as tender fiefh is of every pricke,or the eye of every mo:e : but you will fay, thebeft miy fall into thefe finnes : A*fwer, yes, but they make not a path of them : Wicked men take their walkes in finne, yee (hall find them there day by day s but not fo with a godly man, he never drawes acourfeof finne as a threed through his whole life. When there are ten thoufand wayes to one place, any one is enough to lcade to it 3 there are many wayes ieade to hell, and any way of finne leades to hell, though but one -y and therefore thou belonged to Sathans divifion, and not to the Lord, unlefle thou cinft (ay as Saint fdul and thofe Corinths, I whereas 1 was fomtttrnts a blafpbtmer andunckane, I now I amfinftifitd Andmjhtd : Thus thou muft bee able to fay of every cvill way, or thou fhalt not be faved. As for thecommiflion of finne, fo for the omif- fion of duties, fuppofeitbee negleding of G o » s ordinances, as hearing the word, as it is a cuftome for fome to be abfer t , it is a monftrous thing that men fhould bee fo openly prophane, manifesting to all the world that they lie in a way of wicLedneffr. So for negligent performance of duties, which will come up to the fame degree of guilt with finnes of jOmiflion, and bee reckoned as if you hadnot done them, thou maieft have a way of wickedncfTe in the way of performance of duties : for G o d com- mands the mnnner of the duty as well as the f>b- ftance. A man happily will not negleflrheducy, andyec negligently performesit. Now Ckiist bids us not onely to hearc, but to ttkt hadt fow m hun Of turning from our eYtll wayes. 6Mr*,namely,in fuch a maner,as that wc (hould get (trcngth by every powerfuil Sermon. If thou findeft not thy heart to be foftned,wh:ch was hard beforehand wrought upon, I may fay thou, haft not heard : Soinprayer, when prayer brings not thy heart into order, which before was off the hinges, thou haft not prayed. Remember that the manner is commanded as well as the fubftance. So for the communion of Saints,we are charged not to for fake thefe/lowjbip of Saints, therefore it is a way of wickednes not to be found amongft them. What can you fay for your felves that negleft this command? how canft thou looke to have thy prayers heard, thy finnes forgiven 1 So for thy fpeeches, they ought ro be profitable, miniftring grace to the hearers , affording not droflc but fine filver, fro, 10.20. The tongue ofthejujl is at choife Silver, and this al wayes Let four fpeech bee gracious always. Col 4. not onely byfitts. So for family duties^ looke, if there be no way of whkedneffethtxe. Ephef. 6. 4. Children and feruants ought to bee brought up in the nurture of the Lord. This you ought to doe to your fervants : for when they are delivered to you, you are become as pa- remstothem. I>tut%6,q. There is a ftri& command to rehear fe the way of God upon all occafions. Thofe families wherein nothing is done for the bringing them tp in the wayes of the Lord, have a way of wickednefte in them, andfearchitout. I have infiftcd the longer upon particulars, be- caufe it is the fpreading of the net that catcheth the j 2°? 1 104 I Of turning from oureyiH uwyes- 4 fifh. Therefore Saint /Wcondefcendstoparticu- lars, whereas hee might have contented himfHfe withgeneralls,/?ow.i.2p. as being fild with all un- righteoufneffe. But hee adds a catalogue of many particulars -, fornication y mckedneffe, covet oufneffe jna- licioufnes%f»llofenvie,rnurther,debate,$LC. So I Cor. 6. 9 .the Apoftle hyc^Kwtv you not that the unrighteous lhai/not inherit the kingdom* oj Godi that m'ght nave beene enough in the general!, yet hee brirgs in a ca- talogue of many particulars; Bee not deceived, no fornicator, nor drunkard, &c. (ball inherit the kingdome of God, as if hee fhould have fayd, fhould I ftay my (elfc in thefe general 1 tearmes, you would be ready to ihif c it off, therefore I fpeake it of every particu- lar courfe of finning. When a man is to fhootcat a multitude of birds, he puts not in one bullet only, but haile* fhot, fo when wee are to fpeake to many people, wee are to make application of many parti- culars. Nathan applyed his meflage in particular to David, and if Minifters fhould omit it, yet the peo- ple fhould themfelves bring generalls to particulars m apply ingthe word to themfelves at home, and in applying thefe particulars let them confidertheDo- (firine delivered, that if there bee any of thefe or any other way of wickedncfTe in a man, hee cannot bee faved. And though many will bee ready to fay, wee know this already ,it is no newes to us $ yet I fearc that if the hearts of men were ranfacked and fear- ched, it would bee found they believed it not, bit chat they thinke they may lie in fame little finne, and yetbeefaved by the mercies of -God in Chrift, for Of turning from our eVili Upayes. °5 for if they thought nor fo, they would not bee fo bold to lieiniinas they are -therefore doth the Apo- ftle upon this occafionftil put in this Caveat, be not deceived, as inEpbef 5.6. Let no man deceive y$u> with vaine Mr As :becaufe ofthefe things commeth the wrath of Godupon the children of difobedience^as if he had faid; every manisapttothink,chatnotwithftanding fuch courfes of difobedience hee may bee fa ved, 1 h ?re- fore take heed faies he, fuch advert ifements as thefe the A poftle doth often ule : As 1 Cor 6 9- i isas if one fhould lay to a traveller asking hmof the way, that at fuch and fuch a placethere is a by -tur- ning 5 if you cake not heed> if you markc it not, you may bee deceived,and goe out of your way. M&ny have loft their wayes there. So, bee not deceived, faith the Apoftle, it is twentie to one you will in this particular. Wee are ready to thinke God a God all of mercie,aod to fee the greatnefie of Gods juftice requires fpiritmll eyes $ therefore though you know this,yet confider it:thereare many rhings which wee know, anddoe not know them> wee fee and doe not fee them, that is, we doe not coi fider them as wee /bouid : and the DivellisaptfortO: delude us, fiying, fuch. a fmall finne may ftand with falvation rand therefore it is no wonder, if many erre* I may fay of that rnan,that is fully perf waded of this,that to lie in any fmall finne whatsoever will condemns him, a thoufand to one if that man will be turned. Yet take this in to explicaceit, thatnotwith- ftanding a little fwerving, a mans eftarc may b*e good ; but it is continuing in it makes it a way. For o6 A S&fi. Anfn. Of turning from our evili wayes. ^ For if you judge a man by a ftep or two, you will judge amifle of him s therefore 1 fay, itmuftbcea way of wickedncfle : the ground is, bccaufc a way of wickedncfle proceeds from the roote, from the frame of the heart, which a man will returne to a- gaine, bee it good or bad •, for howfoevcr a godly man maybe tranfported for a time, yet he returncs againe to his former courfe. On the contrary, a wicked man may bee hedged in for a piece of his way by education, fo as hee cannot goe out : So Ioajh was hedged in by Ichoiada, and went ftrait on for many yeares ^ but confider what way you take, when you come to the lanes cnd,whenyou are your owne men,at your o wne choice. And therefore, becaufe wee are upon a point of falvation and damnation, wee had need diftinguifli exa&ly : And that which putsustodiftingufhin this point, is that a regenerate man may have ma- ny relapfes into wayes forfaken, and wicked men may have ftands in their eviU way es,and fometimes turneoutofthem, and performe many duties, and goe farre in obedience to the Law. The queftion is, how fliall we doc to diftinguifti this * it will ferve to unmaske the one, and comfort the other. Obfcrve three rulcs,to finde the differences, i In regard of the fearch made for finne, an up- right hearted man ; if there be any ambiguous cafe, in his whole life, he is willing to be informed ro the full, to ref erre himfelfe to the word and good men, for the finding out what is right $ when himfelfe doubts, hee would bee glad tobcerefolved, and would Of turning from our eVill wayts. would love him that would doe it. Lord try me* (Tatth DdvidJ if there be any no ay ofwickedmffe in me> which was a figne of the uprightnefle of his heart - When the heart is not found, #then a man is not ml lioatocometorryall;as/^ 3.20 21. whence this difference is taken, Everyman that doth truth, that is, upright hearted pontes tithe light • but hee that doth e- viN9 hates theltght. The one defires his deeds might bee brought to the light, butthe other hates it, be caufe hee would not have his deeds knowne : Ic is fpoken of the Pharifees, whotookeitinfeorneto have their uprightneffe queftioned by our Saviour. And this is fincerity fi*a?»»*tj as the Apoftle calls it, when a manis willing to have all his anions brought to the Sunne-beames, as that word implyes, that if there bee any flaw in them, they may bee difcove- red and amended $ hee defires not that they may bee kept in darke fliops like bad ware, but brought to his view and difcovery : therefore the upright de- lights mod in the company of thofe that ate freeft from his fiftne, they appe3rc moft beautifullm his eyes, and hee loves a miniftety that fpeakes to that particular $ every one is defkous to heare evill fpo- ken of his enemie, that finne is his greateft enemies therefore you could not have done David a better turner then K^ibtgaM and N*tban did to tell him of his fault , or a worfe to Jneazitb and lttoboam^ then the Prophets did, whenthey reproved them 5 hee that would haveabirilditig downe, is glad of thofe that come with pickaxes, but if hee would havtit ftaad, hee cannot endure any body that fbould offer to meddle with it 5 fo the ftrong holds of fifitie be- LUli ing ^ — - -■ ■■••■ •■ — ■ ■ - - 107 208 Of turning from aureviB wajes. being co be puld downe, a godly man likes him that will helpe him againft them, when confeience doubceth fuch acourfe is not good, which yet is ambiguous. If thou be loth to haveit examined to che full, itisafignethouhaftafalfehearr, and art defirous to continue in it. It is a fweet morfell to chee, lobio, 12. when finne is kept as an ulcer which thou wilt not have a man come nigh to, it is a figne thou loveft it, and art not turned from k. 2 There is a great difference in the ground and principle of a godly mans-abandoning finne, and o- beying the Law, from that which is in an unrege- nerate man, that is not truly turned ,thongh be may goe far re in both $ for the upright hearted man hath not only fome prefent checks, and tranfient refolu- tions to leave finne,but there is a law ftamped upon his mind, whereby to refill the law of finne, fore- ver, this law the other warns* Rtm.j.z}. I fee a law in my members , warring againji the law of my minde. To a man truly converted there is a double law; the outward written in Scripture, the inward printed io his heart, which is able to guide him : Therefore fayes the Apoftle, I Ttm. i . 8 . The law was not given fortherighteous, that is, it is not given to him, as to others $ for others having no law in them, muft therefore be prefled only with that without, but it is ( as it were needles to the other ) he hath one in his minde continually, oppofingthelawof fin. Now becaufethe explication of what this law of the minde is, will exceedingly conduce to cleare this difference the more, I will further (hew what this law of the minde is. It Of turning from our eVtU fbayes. Ic is an inward habit of holincffe agreeing with ihe Law of God, as a pi&urewich the prototype anfwering in every refped unto it. And ic is called a law, becaufe it commands powerfully, as a Law which hath authority in it $ effectually inclining and carrying the heart on to do what the Law without commands ; and on the con- trary, it doth forbid with efficacy and power the committing of fin, and it hath this power in it, be* caufe ic is the very power, vertue and fruit of the refurre&ion o(chri(l> and is the immediate worke of theSpirir,whois ftrongcrthen Satan,the world, andtheflefli. And likewife, becaufe as a law it rewardeth and puniiheth,refre(hing the obedient with peace of confcience,joy in the Holy Ghoft,and when a man difobey s it, it caufeth gricfe and wounds the hearty that law in David fmote him when he had numbred the people,and caufed Peter to weep bitterly. And in the fecond place it is called the law of the mind, becaufe though it fan&ifies the whole,y et it is moft I in the mind 5 as the Law of the members is called fo, becaufe in a regenerate man,it is ftrongeft in the members, and lead in the mind and will. This law doth both enlighten the mind with faving o- perative knowledge of God and his law , and ftamps all the habits of grace upon his will, hre. 32. 4. An unregenerate man, may through his confeience enlightened,give a flop to evili courfes, but without fuch a law as this. This being thus explained, the difference be- tweene a naturall confeience enlightned and this P Law 2lO Ofturningfrom our evittwayes QbjeSt* Anfiv. Law of the mind ftands in thefe effefts. The firft is taken from the phrafe it felfe, when it is called the hw of the mind: it having a differing worke upon the mind, from that which the light of confeience hath ; for the knowledge this Law ftampes upon the mind, differs from that which is brought into the confeience of a natural! man. Though an unregenerate man may firft know the Law, and 2. muyconfenttoit, thatitisgood; yet a regenerate man that hath this law of the mind goes further, and confents to it as good for him : this is the meaning of that which the Apoftle fays, verfe 1 5 . that hee confents to the Law, that it is good: and therefore it hath this fame woike upon his mind, as concerning alfo that he allowes it not, verfe 1 6. that is not as good for him,^ra hie & nunc. This the other wants for want of light, whereby the Holy Ghoft convinced! a regenerate man, that it is belt for him to obey the Law, at fuch and fuch times, inallcircumftances $ and when he comes to aft it upon all occasions, by anfwering all objecti- ons; the other fees it good in it felf e,but not for him in fuch and fuch circumftances. An envious man firft knowes what is good, fecondly confents that it is excellent, but thirdly not that it is good for him 5 and fo alfo though an unregenera-e man al- lowes fin to beevillinitfelfe, yet not for him in fixh and fuch eircumftances. Bur then you will objeft, it feemes then that the knowledge of a carnall man and a regenerate man differ, but in degrees, not in kind. The want of degrees here alters the kind, as in numbers Of turning from our eViB Tbayes. numbers the addition of a degree alters the Jpccies and kind. This law of the mind, puts a luftiflg into the foule againft that which is evill, and to that which is good, GaU j. 17. So as he is not onely ftirred up to his duty by confidence, but he hath an inward inclination alfo thereunto 5 and fo for fin, this law doth put a ftrong inclination into the faculties, which doth not onely repreffc the outward ads, but it weakens the habits of fin by a contrary in- gredient : but the light of confeience, though it may weaken the a&, yet not the habit. So Gal. 5 . 24. not onely thea&sarereftraineda butthelufts are crucified,the vigour of them is abated by a con . trary lufting,a lufting pafleth through every facul- ty which weakens it. Now nothing is weakened, but by that which is contrary 5 if therefore we look- to reprefling of outward a&s therein, they both agrees andagaine, ifwelooketotheabatementof a luft and no more, we alfo may be deceived ; but if the habit of fin be weakened by a contrary luft- ing , then it is from grace , and the law of the mind. The difference is in the willingneffe toperforme what is good, and to abftaine from evill. To will is prefent with rae,fays the Apoftle in that feventh Chapter: another ahe hates the evill which the Law forbids3and longs af- ter what the Law commands. The Law is put upon the wicked, asareftrainertokeepchimin,hc lookes upon the Commandements,aschainesand duckies 5 but a regenerate man lookes on them, as upon girdles and garters, which gird up his loines and expedite his courfe the better. The Law con- fines a regenerate man to live in that element,whcre he would livejas if onefliould be confined to Para- dife, where he would bc^though there were no fuch law. But another man is confined by it to the place where he would not be 5 and to adions which he would not doe, and therefore 3S Shimei, when he was confined, he leapt over the hedg, comes over the pale, after profit and pleafure, and dyes for it 3 the law given to him he reckoneth as a prifons therefore examine whether there be in thee fuch a conftant inclination to walke in th, wayes of god- linefle, fo as you could even be a law to your felves, if you are left to what the Lord hath wrought in you. 4 They differ in the power that accompanies this law of the mind in a regenerate man : where this Law of grace is 5 there is not onely a knowledge of what fliould be done, but alfo there is a power goes with Of turning from our evill ftayes. with it. This Law is a Kingdomc. A govern- ment confifts not in word^ but in power, i Or. 4 20. 1 lebn 3. p. bee tint is borne of God panes not, neither cm hte finne, &c, compared with that, 1 lohn 12. who u borne, not of the will of the fle^), ^rc but of the mil of God. The meaning ot boih compared is this; a regenerate man that is borne of God, hath firft fuch a habit as is agreeable to the will of God in all things \ and this habite is as a thing innate, like naturall qualities bred and borne with us, fo that he cannot finne -3 that is, he cannot but refift and ftrive againft it, and have in the end the vi&ory o ver it 5 for it is a law within him which puts him on to what God wills : and fecondly, not onely fo, but he is borne thus,faid the Apoftle,that is,t hough this difpofition be infufed, yet it is fo rivetted into him, that he can no more fhake it offthen a naturall difpofition he is borne with 5 therefore he cannot fin, that is, it cannot be he fhould become a tinner given up to fin. On the contrary, naturall men wanting this law are not, nor cannot be fubjed: to the Law of God, becaufe this difpofition to fin is naturall to him, he is borne of the flefh, of the will of man $fo as this Law of grace workesoutall evill in thcend,and ii good betobe done,breaks through all difficulties 5 but conniption in the other workes out all good, and returnes to finne, foas he fays, I am not able to keepe the Sabbath thus,and ab ftaine from fuch and fuch a fin, I am fo ftrongly inclined to it, 5 Difference is out of the feventh verfe,not I>but finne, and in the laft verfe, with my mind I ferve P 3 the *'* 214 Of turning from our cVtll wayes. thTLawofGod, but with the flefh the law of fin. This law of che mini makes a change in the perfon. Ca i any unregenerare m m in rhe world f ay ,it is not I, but fin * if he doch any thmg chitis good,it is no: he 5 if he doth any thing that is evill, ic is hee and onely he that doth ir. A regenerate man himfeifc never fins, thac is, whileftheishimfelfe, he never yields to fnne,but it is his fl t (h when he is n ot him- fclfe, and an unregenerate man whenhee is him- felfe,never yields fu!ly to the motions of grace -, but a regenerate man, when ever he is himfelfe, ads ac- cording to this parr, he is never other wife over- come, but with a (hong temptation, drunke and tranfponed with paffion, and when a myft is before his eyes $ lalwaytsferueln my mindtbe Law of God. And therefore though he be overcome, yet with this difference, that he lookesupon it,as a captivity and a bondage worfe then that of Agjft. He doth not asthatfervantintheLaw, he is not willing to have hiseare boared th rough, and to ferve that ma- tter for ever : whereas another lookes at fin as a liberty, and the law of God as a reft*aint,and wifft- erh it were not, though he may accommodate him- felfe by it ; and chough he may delight in fin for a while, yet withall he delights in the Law in the in- ward man, and that is the more conftanr prevailing; •ovcrcomming delight : fo as confiderif there bee not another ddight contrary to the delighting in finne, thoagh at that time, when the flefh delights in fin, it appearcs not, which yet overcomes and outweares the other. 3 Rule is, confider the manner of thy refifting and Ofturningfrom our eYill "toayes. *l5 and fighting againft finne 5 and here there are f oure notable differences comes to bee laid open. The upright in heart fights againft fin with the whole frame of his heart. All the faculties/^/ in their cm fa, as it is faid,f^ Starres did againft Stfera, as firftthe mind, there isapraufo, a change of mind in him : he hath another opinion of his fin. There is a charge in Iudgement,he is renewed in his mind. Let a mans opinion be kept right, and how ever his p:\ffions may ftirre, they will in the end vanifh. Whileftamanisunregenerate, he is as Co'of.i.ii. h.W* ™ JW*, an enemy in his thoughts or reafon ings,as the word tranflated in their mindes properly fignifies 5 but you bath hee reconciled; and fo after converfion a man is a friend in his undemand- ing to the ways of God, he is in his judgement re- conciled to them, and become therein an enemy to the ways of fin. The queftion here is not, whether thou thinkeft fin evill or no, or this and that unlaw- full, but whether evill to thee, frob:c& nunc, at this andthattime, inthcfeandthefecircimftances$ and then comes in confeience alfo, and that fights a- gainft fin, which is tender and feareth alwayes, Prov. 28. 14. Whe "as hee that hardeneth his heart falls intemifebiefe, and it is that place of confeience is it which is onely capable of this hardnefle and ten- derneffe. He dares as well venter upon a Canons mouth as commit a fin 5 and though he may lome- 1 imes be tranfported for a time , yet confeience fights againft it. Thenfor the will, that fights a- gainft fin alfo, whilft with Dw/'rf he hath /Ww** ieepe thofe righteous ludgements^ that is,hath fixedly P 4 s refolved' Ij V* Of turning from our evillft&yes refolved againft it. Laftly,he refiih fin in his affecti- ons^ Or.n. S Paul prayed, and prayed earneft- ly, and could not be content nor take a deniall, he v^s L troubled. Si in David, Pfal.119. 20.. Mj foule breah.th for the longing it hath to thy Judgements. When a man hungers a..dthirfts after rigbteoufeffe, and weepes bitterly for fin, as'P/ter did, it is a figne that his i ff.diions are ftirred. Now on the contrary, in an evill man a'l the f acultiesfight in their courfes f or fi n . As Ep hef. 4.18,19. Having their under- standings darkened, being alienated from the life of God, through the ignorance that is in them >, becaufeof the hardnejfe of their heart t who being p aft feeling have given themftlves over to tvorke all v.ncleant- ntfft w.th greedimffe ': here you may fee all the foure faculties in an ungodly man fighting for finnc* Their cogitations are darkened, &c. their un- derflaidings are forfinne, being cfiranged from the wajes of God, Then fecondly followes the confeience, be caufe of the the hardnefft of their hearty fo the word fignifies, their confeience being infenfible of fin admit sic. An J then thirdly , for the evill , the) have given themfelves up toit> they have taken to them- (elves a resolution to betray their foules to it. Then fourthly, for the affvftions, they are faid to commit it with greedinejfe, that is , with a vhiontU of affe&ions, fuch as is in a covetous man, who is greedy, and can never have enough, his af- fections are fo large. This " Of turning from our eViO "toayes. This is the firft difference in regard of thefub- je<2. The fecond difference is in refpe&of the ob- ject, the things they fight againft $ a carnal! man againft grofTe evills : as we lee in Herod, when he beheaded lohn, what a contention w>s therein him i he was troubled about what report the peo- ple would give of it, and about t he murder of one, he knew to be fo holy and good a man : but a man truly regenerate, as he is enabled to fee morethan another, foalfo he fights againft more. Another man fees no more but the morall evili and good, andfo fights againft no more $ but befidesthis, a regenerate man fees the fpirituall holineflc f hat is in a duty, and lookes to the manner, as well as the matter, and he fights againft thofefmaller mores in the Sunne. All the carnall men in the world find fault with ftridfneffe, &c. but another mans ch;e*c trouble is, that he cannot be ftrid enough. S. Paul was a learned man%and underftood the Law of Mofes exa&ly , and was not ignorant of the ten Commandernents, and yec when he came to be re- generate, he faw and underftood it in another man- ner. Iwai dive one t without the Law ; hut when the Comfoandement camtyfw revived, and appeared, as a monfter, which before feeemed bur a fm:ill thing to him, above mtafurt fi nf ull • fo for good, when a man is changed in his mind> he difcernesthe whole w > 11 of God, that (erf e& will, Rom. 12. 2. before, .he faw the maine duties it m ;y be, and thegrolier e- vills onely. This is a fecond differencein the oh\eft. The **7 - \ n8 ( Of turning from our eVtll wayes. ob\eft* Anfa. The third ditfeience is in thefucedfe ; thcHTce of a carnal! mans vti\&mcc is Rill detertoraftqw >, the godly inthci(Tueftillfollowesthebeft,andin the end is a conqueror 5 andthovgh much aflauic- €d,ycchcwalkcs4//^r^^/>,^w. 8. 1. andin J the end mortifies the deeds of 't he flejh : but a wicked man, though he may have many good intentions, yet walkes as it is Efhcf. 4. 1 7. after the vanJj of his mind, and in the end fulfills theluji s eftheflefh. This is Saint Pvd his eltatc being compared in the fevenrhtothei?0//A*w, with 2 Cor. 12. though he complaines ranch in both, yet Grose fufficient was given him to keepe him from the A<5h But fomc of Gods children have had the worft in the iflfue of the combat, as David who fell in- to Adultery, Saint Peter into deniall of his Ma- tter. In fome particular a&ions,* they may be foiled, bat the combat is with the luft, which in the end is overcome, though the a&ions give him a blow. Saint Peters luft was feare, which made him to de- ny his Mafter, but in the end it was overcome, Atts 4. 8. where by his boldneffe it appeares there. So David had the vi&ory over that luft, Pfal.51. how doth he hate it i and was fenced againft it «r 4 Difference is in refpedi of the continuance of the combate. In the wicked it lufts but for a time, becaufe that in him which caufech this combat, hath no bottome ; like a flower, though bcautifull, yet it growes but upon a ftalke of grafle, and there- fore foone withers : and the combatants f tiling/he combat ends. Saul held out a while, and earned it faire. ' Of turning from our eYill wajes. fairc, but in the end perfecuted David^nd followed his lulls without any bridle. Iudas was long reftrai- acd and kept himfclfc in C h rist s family, but at laft his covetoufneffe overcame him, andhere- folvestogiveuphisMaftertothe Phnifecs. I04JI) reftrained himfelfethegreateft pan of hislife,whilft his Vncle lived ; bur two yeares before his death, he gave himftlfe up to doe cvill 5 the Princes came and did reverence to him^ni hee yielded. So ^AmaT^ab after he had overcome the Edomites. In a regenerate man the combatants always con | tinue > itis an immortall feed which canao: be era- dicated : therefore the comb :te lafteth and increa- feth. There was a ftrifc of feare in Nicodemtts^ and he conies by night, but he got the maftery and "pake boldly for Ch rist. And foagaine we fee it in Peter : there was a combate in him to his death, as appearesby that which Christ tells him, they fhaH earn thee whither thou wouldcft not ; this was a ftrife in him which never ended, till hee had an end himfelfe in this world. Thus you have feene the differences betweene the rehpfes of thegodly and the wicked, by which examine yojrfelves. If no promife belongs to any but to thofe that turne 5 then this follows, that if any have provoked the eyes of G o d s glory by any finne, let him not thinke to take up the matter by offering facrifice, that is, byprayers,andconftfli )ns 5 forG o d re- quires this abfolutcly, Except yeeturne, J mil not be mercifully do whatyou will,humbleyour felves,faft, pray, feeke my face3 &c God willbefatisfied with 219 J rfi j no I Of turning from our evill wayes with nothing,uBlcfiTe there be a reall turning. There- fore let no mmhy,! have finned, and / am "firry, and confeffe it &c but / am not able to leave it^ and y et / hope God will pardon mee. No, know that ftoppage is no payment. God requires all this, humiliation, and rhefe purpofes, and an aft of turning be fide. All is loft labour, unleffe there bee a divorce made from your finnes. Well therefore might Daniel fay to Nebuchadnezzar > Breake off thyfinnes by righ- teoufneJft>and thine iniquity byfixmng mercy to the ports Daniel 4 27. Daniel doth not exhort Nebuchadnez zar, to prayer only, &c. (though this is likewife to be done ) but to breake off his finnes by righteoufaeffe ; that is, whereas he was an oppreflbr, nowhee muft give almes and take off their burthens, that is, take the contrary courfe : This is the counfell God gives to lojhtta, lojhua 7.8. when hee was humbling himfelfeand praying, Get thee up, take away the as. curfed thing from among you, &c. that is, this is not the way, to faft,( though this is to be done too) that which I moft looke after, is taking away the evill that hath provoked me. Though this be a truth acknowledged, yet looke into mens hearts, there is a falfe conceit lurking there,that hearing the word, receiving the Sacrament, &c. is enough to fave them. Men would thinke their eftatesabfolutely bad, if they fhould performe none of thefe duties, and wholly ncglcft them : but if they come to Church/give fome almes, e^thenthey thinke that all is well. But know, that except you a&ually turne from all evill wayes, all thefe pcr f :>rmances areinvaine. And Of turning from our tVtH "fraye: And to convince you of this, conficfer, that the end of the word, conference, and Sacraments is to turne you from your evill wayes : therefore God accepts them no further then they have this effect, Thots jhalt keeps my ordinances and (latutes, that thou mayeft walke in my wayes, tofeart me, faith the Lord : that is the end of all ordinances and ftatures , fo that though there be never fo much done, yet except your lufts be mortified, and vi&or y got over thofe fins which are mod connatural lto you,all is loft. A~ gaine confider, that thofe duties in which you truft (as wc are all apt fo to dojas reading good Bookes, confeffing thy finnes, if they be rightly performed, they will workea true change ; and if they doe not, it is a figne they are but carcafes not accepted ; with out this fruit what are they, but bodily exercifes (though happily performed, with fome intention of minde) becaufe they profit nothing f i Tim. 4. 8. for the Apoftle calls that, Bodily exercife, vhichpro- fiteth //7f/y and when they are true, they doe bring forth this effeft of turning from all evill way cs whatfoever. But as there is a purpofc which is true and theground of fincerity, fo there are falfe ones alfo 5 the true al- wayes con'inues and brings forth conftant endea- vours and fruits, but the other leaves us where it findes us, and quickely dies and withers. There is fo much in a carnall man as may breed good pur- pofes, and defires and refolutions $ viz,, naturall con- Of turning from oar eYtU wayes. confcience, and defires of prefervation and falvati. on, which two put together worke ferious purpo- fcs 5 but this bring all but flefh ftill, is not able to worke fo through a change ; as we fee in moorifh ground and in a rotten fenny foylc, that ic brings forth broad long graffe, which foone withers and decayes,neither is it fweet nor ufcfull : So is it with confcience cnlightnedto fee a mans duty, and felfe- love, -they produce good purpofes, and in fhew great and ferious, but yet fuch as the people there expreffed, Deut.5 2 p. whopurpofedtokeepethe Law : but Ob faith God, thai "there were an heart to fearemee ! as if he had faid, the foyic, theground is not good for thefe purpofes to grow in , therefore they will furely wither, there wants a heart chan- ged to afford roote to thcm,and to nourifli them. The next point is gathered from the order of the words, turning from our evillrvAjes being pirlaft of all thefe foure conditions, becaufe all the other doe but make way fonhis. All the other, prayer andhumiliation,arebutpreparativestothis. As the end of all dieffingand pruning of trees is the fruit, and the end of plowing and fowing is the bringing forth of corne, fo the end of ail other duties is tur- ning from our evill wayes, and the end isalwayes hardeft, omni* difficult as in ipfafummitate in the ut- moft pirch and top of the hi!) ^ this being the utmoft of all the other,is therefore the hardeft : Therefore the Prophets, urge this upon all occafions $ if you turne, ceafe to do evilly rend your hearts, then mill have 4 Utpng behind rnee. In that this is the pin upon whichallhangsandisfulpended 5 obferve thence, That 11} I 1 Of turning from our evill wayesx [Reaf. i. That it is a very difficult thing% to turne from a wans evill way es. That this is the difficulteft dutie of all elfe, we fee plaine in the Ifraelites. The lewes religion was very coftly , they being to kill fo many Sacrifi- ces, to keepe fo many Feafts, yet they were content to dot all this, but not to turne s they would not be brought to ir,when yet to any thing clfe. Whence appeares this difficultie of it: their rcadinefTc to offer facrifice was always acknowledged by God, when their backwardneffe to this was ftill complained of. Againe,we fee it in experience. Let a man who hath an evill and a wicked heart, let him be broken in a Morter 5 lay afflidion on affli&ion, let him bee brought to deaths doore,yet all this will not change him 5 nay let God worke miracles, not only in his fight, but upon him, yet all is not enough to turne him. As wee fee in2eroboam, there was a miracle wrought upon him, though he had his hand withe- red up, and was by the Prophet reproved 5 and his Kingdome was threatned to bee taken away from him, yet this would not worke upon4iim, he would not turne from his evill ways: he found^uch fweet- nefle in that evill way, whereby he kept his King- dome,* and without which he thought he could not hold it, if he left that. So all the great wonders in Egypt would notfofcen Pharaohhis heart, nor make him let the children of Ifraelgoe, becaufe he thought it was for his profit to keepe them Mi^JThe grounds of it are: Becaufe thefe evill wayesarefopleafanttous, fo fuitableto all men, according as mens feverall fancies Of turning from our eVitt Tbayes. fancies do pitch. Now it is a rule in morality,' that thofe things are wofl difficult, about which joyes and grief es arc converfanty and therefore the chiefe im- ployment and end and ufeof vertue,isto order them and guide them aright. Becaufc they are rooted in niture,and are agree- able to a mansnaturall difpofition $ and it is hard to flop the current of nature, which way foevcr it takes,efpecially running downe the hill : And then befides^ducation addes to naturejind cuftome as an- other nature, addeth ftrength to fiane $ andSathan addes to all thefe : For when lufts lieasfparkes under embers, hec blowes them up. And to all thefe ad the joyning of wicked men,among whom we live, and who live with us in the fame courfes. Therefore in Ephef.2. Thecourfeof the world y and the Prince that rules in the children of di/obedience, are made there ftrong and potent and efficacious wor- kers in us : there is nothing fo weake as water,yet let much water bee joyned together, and nothing is ftronger ; fo though fin were weake of it felfe ( as yetkisnot ) yet when multitudes joyne, cuftome, Sathan, &c. wee are carried with the ft reame and croud. Becaufe every evill way in us is backt by an in- ward Law of the members in us, that makes it alfo hard. Rom. 7.23. where the Apoftle confidering ofthereafon,why finne (hould fo prevaile and leade him captive^gives this, 7/Wayeshe, another Ian? in my members rebelling again ft the law of my mindt^ &c. this is given as the reafon why hee cannot doe the good hcewjould^andwhy he doth the ftnne he hates. Andthe Q_ reafon 225 Reaf.i. Reaf.$. n6 Of turning from our eVill Tbayes reafon why he had fo much to doc with it was, be- caufc i: was a law, and it is called a Urv, the Un> of ftwe, becaufe ic commands powerfully as a law. \^i law implies a ftrong commanding inclination. Lawes extort obedience yLT\A will have it done $ they come with authority, and will not be denyed ; and fo doth fin ; and therefore it is hard to refift it ; and forbids good to be done, and a man cannot do it. So 2 Pet. 2. 14. We have it expreffed, eyes full of Adulter j that cannot ceafe from fwne : becaufeasa law, it is armed with puniftiments and rewards, this being the definition of the law , Prtceptum mi- nus commixtum^ a naked Pr&ceptnm is not called a law, becaufe it barely teacheth 5 but when threat- nings are joy ned with it, then it is called a law, and fuch lawes are our lufts$ if we do refift them,thcy threaten wth fonae evill : as when Ahab would have Naboths Vineyard, his luft being not anfwered cafts him upon hisfickebed, as if it meant to bee revenged on him,till it were fatisfied : So did Aman his luft alfo : And as it threatneth and puni(heth,fo it promifeth rewards, profit and pleafure, if we will obey it. Both which argue the difficulty to refift it. As alfo that it is called the law of the members, argues as much : for it is fo called, Firft, becaufe it inclines not in a morall manner onely, as when a manisperfwadedby resfonor motives to doe any thing that is evill, but becaufe it inclines us Phyfically, as nature enclinesusto meate and drinke. A law fo radicated in the foule, if it inclines by way of nature, as p!um- mers Of turning from our eYtll ibayes. — < j mets hang uponwheeles, and makes them goe as wc lay, whether they will or no ; and rcafon may be put off and denyed, but not a ftrong inclination of nature, that will n©t be got off fo eali ly . Becaufe it difcovers it fclfe ( though it be feat- ed in the whole mzri) and is moft operative in the fenfuall part, as on the contrary the law of the mind is moft exercifed in the fuperior parr, though it fan&ifies the whole man. The meaning is this, it appeares in the faculties of the minde, when they are fet about any a&ion that is good, and in the relation is called the law of the members, becaufe it is difcerned in the ufe of the members, as a man that hath the palfie, it lyes undifcerned in the hand 5 but when he comes to ufe ir, he finds it 5 fo the gout, or forcnefle or lameneffeinthe leg, though it be there, yet it is moft difcerned when a man goes to walke : fuchalamencfleor difficulty in our faculties appeares, when we goe about any thing that is good. In the laft place,thi$ law of the members is faid to rebell againft the Urv of the mind $ and if we will confider its forces in this warre, we (hall find it dif- ficult to refift and turne from them. For firft there is a ftrong fa&ion of evill 5 many members, many lufts, legions of lufts warring 5 fo the word implyes ; it is not a iJ.ovo^xUt a Angle fight, but of many . there is never a good motion comes inco the foulc, but they give their fuffragc againft it, their voice againft whatfoever is good 5 no good intention but they are ready to gainefay it 5 nor doe they mcerely fay it, and tell us they dil- CL2 like 227 22S I Ofturningfrom our mil wayes. like it, but rhey will rcafonit out with many argu- ments, and they are not able onely to give a voice againft what is good, but likewife todoefome- thing whatisa&ive. They damps, and clogge and prohibite the fpirit, when it is about any good; and therefore it is called flefli, becaufethe nature of it is to dampe the fpirit ; asinthedo- ings and proceedings of men, there often comes a prohibition from Chauncery to ftay the pro- ceedings at the Common law; fo from the law of the members comes a prohibicion often hindring us when we would pray and conferre, &c. As it is our part inwarretoftoppaflages, to take up the bridges, to hinder the enemy from going whi- ther they would, fo do they fight againft us in our endeavours to do good. So GaUtUns 5.17. the flefh fo lufts againft the fpirit, that yee cannot doe what you would; and it not onely ftoppes from good, but impcllsto what is evill ; it not onely makes defenfive warre to hold its owne , but labours to gaine ground and fight, as fire fights with water, labour- ing to overcome grace, where it is begun, and to af- fimilate it to it felfc. And laftly, they are able alwayes to make warre 3 though the victory bee gotten to day, yet lufts are ready to fet on us to morrow. A luft which you thought you fhould never have heard of more, fets on you afrefh : and though you ftay all the motions and affaulrs the flefli puts upon you this day ; yet there is fuch a brood, fuch Of turning from our eVtU Tbayes. a fpring, that to morrow there will be new ones will inttAHYAn aciem, and make a new fupply ; k is ftill recovering ftrength andfetting up afrefh. All which confideredjit appeares to be moft dif- ficult for unregenerate men to begin to turne ; or for regenerate men to get any ground of their evill wayes. If to turne from our evill wayes,and to refift the law of the members be fo difficult 5 then learne to proportion your labour to the worke ; clfe the bu- finelTe will not be effe&ed. If much labour be re- quired, and little beftowed 5 then that which is be- flowed, will be loft. Tfainke therefore with yourfelves, that if yon have taken none or fmall paines, the worke is not yet done. If any man have thought it aneafic work, let that be enough to convince him that the worke is not yet wrought. The blunter the toole is, the more ftrength muftbeputtoit : manyftayyetin their fins, becaufe they have undervalued the diffi- culty of this worke, and have thought leffe paines would have fcrv'd the turne. Is it eafie to change and turne the courfe of nature «? fee it by experi ence 5 if a man have a naturall inclination, though it may be leffe ftirring fometimes then other, yet it will returne againe and againe ; andifthouufeft not as much forces againft it, as it brings with it, thou doft nothing to refift it. If one come againft you with ten thoufand, and you meet him but with two thoufand,who is like to get the victory f Thou muft not therefore fpare any paines. Diff cilia qudfulchrA: thisis the moft excellent thing, and Q^3 there* 229 rfi 2}0 Of turning frm our eYill Ttayes therefore the moft difficult. Is it eafie to build a Temple to the Lord, and to keep it cleane and in repaire i fee what paines Saint Paul tooke, i Cor. 9* the three laft vctks^Every man thatjlriveth^ is Urn- per Ate in all things ; therefore 1 keepe under mj body, and dec bring it into fub]ettion : heexprefledit by what they cud at the olympian ga?nesy who were at great paines and labours before to enable them- felves unto thofe exercifes. To bring it to particulars. Is it not a hard thing to keepe watch and ward day and night againft a fpirituall enemy, to keepe up the bankes, againft the Sea of lufts continually affaulting, and breaking in ; to take up and to beare the daily crofle without {looping, to cany the cup of profperity without fpilling, toclimbethehill of good duties without fainting, to abftaine from the waters of pleafure, when we are moft thirfty, and they at hand, to goe againft the crowd w th- 01 1 fvveating, tobeasanOwIeam-ngftmen, and to bare the frame (asitisfaidof Chrift) whosw* out and fuffered without the gate 5 he bare the re- proach •, and to doe all this continually ? Thefe are no eafie things, and yet they muftbedone; men in this cafe are like unthrifes, who complaine of po- verty, and that they cannot thrive, and yet will take no paines. The fluggard will not pull his hand out of his bofome $ and men are fluggards in mat- ters of falvation. But to quicken you, confider that this is the mainebufinefie you came into the world ro doe. And doe you thinke that a little cafttimefpentuponic will be enough < Maith.11. 13. It Of turning from our eYiU Tbajes. jii 13. It is laid, the Kingdome of Heaven fuffersv.o- lewe, and the violent take it by force, that is, he that would have the Kingdome of heaven muft ufe vi* olencetotakeit 5 violence muft be offered to your appetites and unruly affe&ions : he muft keep them under, and that by violence-, and againe he muft ufe violence in his prayers, and other holy duties, that is, he muft wreftlc andftrivcinthem, and be fer- vent in them. There are fome good duties to be done as it were with violence. Chrift in that place fhewes, that when the preaching of the Gofpell came, and the beauty of the Kingdome came to be opened to men, then they tookc it by violence. But who is fo ravifhed now with thofe priviledges, the hope of their calling, &c. that they fhould thus take it with violence ,that is,fpare no paines ? Ther- fore ftirre up your fclves, and confider what it will coft you. This concernes even thofe that prof effir the feare of the Lord. Lookc what anger and paf- fion they have been fubjeft to, they are fubjeft to ftill 5 looke what flackenefle they ufed in prayer, the fame they ufe ftill $ their ancient infirmities hang upon them ftill ; they are found in the fame path ; the reafon is, becaufc they thinke a godly courfe an eafie thing $ therefore have they taken but fmall paines to be freed from the bondage of their lufts, and to grow in grace. So alfo thofe without arc not content to be at the coft and la- bour to begin to repent, but think it may be fpared, it will be at any time foone done. But know be- loved, it is not fo. Take a man accuftomed to idleneffe, is it eafie for him to become laborious ■ ;' ..... , Q_4 and 2li Of turningfrom our eVtll wayes SSffi Anfa. Rule I. and diligent in his calling i fo if there be any ill haunt, how hard is it to hinder a man from going ftiil dovvne the hill, to pull his feece out of the pit of uncleaneneflfe , fweete gaine, or gaming, But you will fay, what is the labour we muft vAc< turne from our evil 'wayes f Directions might foone be given. If there be any rdge fet on yourdefires, if you were once re- folved, even that refolution is one meanes to overcome your evill wayes : but to helpe you, take thefe. To fuch as are ftrangers from the covenant, for to thofe I firft fpcake : when thou art given to evill wayes, go not about firft a reformation in particu lar,bnt endeavour to get a general change wrought. It is a rule in Phyficke, that when a man hath a par- ticular infirmity , the way to cure ir, is firft to bring the whole body into a good frrme and temper, and chat will worke out the difeafe : foget theutmoft end altered. Therefore humble your felves, and feek Gods face, and leave not till fome aflurance of Gods favour be gotten, till a new Lord be fee up in your hearts, a new end $ till the end be chaaged, nogood can be done. Therefore it is in vaine to go about the particulars firft. The utmoftendisas the Rudder totheftiip, as the bridle Co the horfe, which turnes all 5 going about particulars only, is as if one fhould fet his (houldertothefideofthe (hip, when one touch of the Rudder would doe ir. Therefore Rthobeim 2 C/tw.i 0.14. erred ,becanfe his heart was not prepared to feeke the Lord 5 and his Of turning from our eYiU wayes. his failing in that particular is afcribed to his wanc in the generall. lob 17. 9. It is faid5 the righ- teous jh:M hold en his way, and hec that is of pure h*nds jhall rvaxejlronger and Jlronger : he that hath his heart once changed, holds on ; but till that is done, all is in vaine to ftrive with particulars. As put the cafe a Gardener takes paines to dreffe a Thorne 5 it may have as much paines taken with it, in manuring and pruning it , as any plant in the garden -y yet it remaines a Thorne (till, for allthemouldesputtoit 3 So though thou pray.it and fafteft, and humbled thy feife, yet if thy nature bee not changed , all will doe no good. Cafl: up a (tone a thoufand times, it comes downe againe, becade it remaines a (tone ; but if it were turned into a meteor, &c. or the like , it would not. Therefore get a generall change of thy heart, and then a change in particular would follow. Goe to C h n 1 st and befeech him to worke thischange in thee,let this be more in your pradtife. This wee formally confeiTe, that the L o a d only can change us,, yet it is not throughly considered. When thy nature is ftrongly inclined to any evill way, fo as thou art almoft out of hop^ to overcome, yet goe toGoo, That plrce may encourage is, lames 4. 5, 6> doe you rhinkf the Scripture fayes in vzxntyThefpirit that is in us Ittfteth after envie ? but he \giveth more grace : hee had told them verf x, c\ I l**ft* fighting in their members 5 the ni ght aske him how they (liould get cbevi&ory ; tm. aiththe A- poflle,itishardtoovercori.£,a; .'e ilmpoffible W ro Rule 2, Of turning from our evillwayes. to nature, the fpirit that is in tts luffs after envie^ and will doe fo: Butconfider,the Scripture offers more grace than nature is able to doe, it tells you not in vaine, that the grace therein offered is able to heale; though the difeafe be hereditary, and is part natures cure,yct it is not paft the cure of grace,L/*#/ 10.31. It is faid of C h r 1 s t , Him hath God raifedup to be \ a Prince and a Saviour, to give repentance to 1 fuel, and forgivene(fe offinms. When lufts are too ftrong for a man, Chrift comes as a Prince and overcomes them, for he gives repentance ; and the end of his comming was not onely to give falvation, but re- pentance/ Though Phyfitians could not cure Na~ i aman^ht Prophet could,though the Difciplcs could not caft out Divells, yet Chrift could : And there- fore fay not, it is an hereditary luft,and it hung long upon me,and I have made many refolutions;and yet I cannot overcome it. Take a man that is borne blinde, hce is paft all cure by man, all Phyfitians will give him over, and fay, he k borne blind • yet remember that Chrift did cure thofe that were borne blinde and lame. This courfc Paul tooke 2 Cor. 1.2. he had a ftrangeluft which hee could not overcome, hebefeccheththe Lord to remove,/^ this I be fought the Lord thrifty that it might depart ,foZ> avid 'alfo, Pfal.51.10. find- ing the remainder of his old difeafe and finfulldif- pofitions, he goes to Go d for a new hearty when he could not make clcane his heart, he pray es to the Lord, Create a cleane heart in me. So h e in the Gof- pell, / befeech thee helpe my unbelief e. Thinke not that all is done, when thou haft taken up a refoluti- on Of turning from our tVxH Up ayes. 2*5 on againft thy finne ; to take up a refolution, be- longs to thee3but to cure it belongs alone to God: Goeto him therefore 5for he hath undertaken to csr- cumcife thy heart. Epbtf.$. he having prayed v. 1 6. that th'jfhould be strengthened in the inward man , ejre. then verf. 1 o. concludes, Now to him thai is able to do exceeding abundantly above all wee are able to as ke or thinke, according to the power that mrkethtnws, &c. as if he had faid, you may finde many weakmfTes inyout felves, andthen doe as I doe for you, goe to the Lord to hcale them, and know that he is able ro doe above all thoucanft thinke, to fubduethat luft which thou thoughteft could never have bceneo- vercome. But how will he do it < According to that mighty pwer that worketh in m^ that power is as ftrongas Chrift hirafelfe, for it is the power of his deatb,che power that raifed him up from death ro glory, able to worke out all infirmities, and to worke in:o y all the graces you want. 'Give not over therefore, have faithinthepromifesof Santl/fication, as well as in thofc ot Jujiif cation. Is he not bound by pro* mife to performs thefe to you that believe, as well as the other C Where ever God hath amor:* it o fpeake, faich hath an care to heare, an hand to jay bold, as God faid tolojlwa, I will conquer rfW | Gyants for thee, I will pull downe thofe \va!! which they fay arebuilt up ro heaven * onclybcc thou cou^agious, and doe but truft mee., beeeot difcouraged upon any occafion, givenor« •. fa>y- ing, it is a thing will never be done, ar>d b fhv* trufted the Lord, hec would quickly Inn dov< 1)6 Of turning from our eyiU wayes. \ Objetf, i^ififtV downe and given over. So I fay to you concern- ing your li fts j bee couragious 5 and fo none arc but [ hofe that put their confidence in the L o r d 5 faint not, nor be weary $ doc but believe thou ftialc over- come, and thou ftialc fee them all conquered in the end. One word of his mouth was enough toftill the raging windes, and is as able tfoftillthy lufts. Bnt here many will bee ready to objeft, I have driven long and prayed long, and taken much paines, and I have not gotren the vi&ory ; this muft necefTarily bee 3nfwered , for this is the cafe of many, and it is the (cope of Sdthd» to dif- courage men, and thereby to give over the com. bate. Firft confider, whether thyjftriving be right or no ! for there is a falfe refiftance of finne, and the promifeis not made to that 5 and then no wonder if they be not performed 5 for example, 1 Firft itmaybcitisnotthefinnethouftrivefta- gainft, butthedifprofit, the difcredit3 in thy name and eftate,or fickneffe in thy body,that followes up- on itj fo as if thefe were removed,thou fliouldeft be willing enough to keepe the fin. Thi s is not a right ftriving that will be accepted. 2 It may be, it is but a faint refiftance, and a faint dc nyall doth but make the begger i he more impor- tunate, £4/44wgavethemeflTengersadenyalU but it w as a faint onc,they perceived his lingring, which made them the moreimportunate : It may be thou art content ftill to parly with finne zsEvah did,and fo by lrtcleaodlitrleart brought ro the committing of it: thefe faint denyalls are no deny alls, thefe pid- fag I Of turning from our eYill wayes. ng companions are not to be accounted fighters a - gainftfin. 3 If thy denyallbemorerefolutc, confider whe- ther it be not for a fit,a flafh for a good mood, he is but a cowardly enemy that foronevollyof fliott will give over, Sathan and our iufts arc not of that difpofition. 4 Confider whether thy refiftance be not only a- gainft the groffe aft, and not againft the leaft tin- ctures, the fringes and borders of fin,that doe com- pafletheafl:. Thefeareof the fame kinde with the although not of the fame degrees r thou refifteftit may bee the greater ads, but admitted the lcfler, fome dalliance with it. As the drunkard it may berefolvestorunneno more into excefle, yet he will fit with his old com- panions, and be fipping,till fometimes he is overta- ken, Balaam will goe with them, but not fpeake a word but what the Lord [hall put in to his month. The Levite wotrii not ft ay all dayjbutytt he would he entreated to ft ay and eate his break-faft^andfi to ft ay din* ner^ andfotoftay all night. Thus dalliance brings on adultery, and leffer finnes greater y as a little thiefe let in at a window lets in the greater. If therefore you faile thus in your refiftancc, thepromifeisnot made to you. Tis true, it is faid, refift theDivelland he will ft/e from you $ but the refiftance muft be right, and not fuch as hath beene fpoken, and that is the firft anfwer. As you may be deceived in your ftrivingagainft finne, fo alfo about the vidory, and that on both fides : both by thinking you have the vi&ory when yoi^ 2?7 A&ftP. 2 H?]_ Of turning from our eVtllwayes, 1^ you have it not, and (z) by thinking thou haft it not when thou haft it. Firft thinking thou haft not the vi&ory when thou haft it ; for example, when thou findcft the finne ft riven againft, bufling and lufting more than at other times, thou therefore concluded, thou haft not nor (halt not get the vi&ory ; when as now finne is dying and on the lofing hand ; (as on the contra- ry,when thou thinkeft all at peace, thou raayeft be fartheft off the victory. ) Confider with thy felfe, doth any man but a regenerate man complainelo bitterly as the Apoftle doth, Rom. 7. the good that l would aloe, that I doc not, or as the fame Apoftle com- plaines, 2 Corintb. 1 2 . of the thornt in theflefb { doe you thinke that any but a found hearted man, can come as he did with teares to C h * 1 s t, that cry- edout fo to him, Lord helpe my unbeliefs* can any but a broken heart pray fo earneftly as DdviJ, pfit. 5 1 . 1 o . for a new and a cleane heart i This dcepe fenfe of finne,isan argument of our vflSbry over it. This complaining is a figne that we have the bet* terof it : for what is the reafon thou complained thus againft it, but becaufe thou art driving againft J it i We know the mud that lies at the bottome of the water, troubleth not the water j but when they goe about to cleanfe the ditch, then the mud rifeth and defiles it 5 yet then it is a purging. When one takes a fire-brand toextinguifh it,by beating out the fire,yet then it is the f pafkes fly moft about ; When we ftrive againft finne, we feele it moft, partly be- Icaufe Sathan his manner is, to rend and teare,when he is going out, and it is the nature of fin alfofo to do, ... Of turning from our eVill Tbayes. do, as alfo becaufe our light is encrealed, the more grace wc have, and th~ more we ftrive againft it, and therefore we fee it more, our fenfe of fin grows moreexquifite. Againe on the other fide thou mayeft think thou haft the vi&ory, when thou haft ic nor. The foare may be skind over, when it is not healed at the b jt- tome, and then no wonder, if it breake out ag3ine : Sin may lie but afleepe when thou takeft it for dead; therefore in turnirg from our evill wayes wee muft obferve a right method. Let thy humiliation bee found, thy faith and afTuranceperfeS : whenthefe precedent ads are not done as they ought, and yet thou thinkeft thy fin mortified, it may deceive thee) as wee fay anerrourin the firftconco&ion is never amended in the fecond, nor of the fecond in the third : So if thy humiliation hath not becne found, thy turning from thy evil ways cannot be through. To anfwer thi$*obje&ion, confider that thou ftriveft againft even a fpring of finne , if it were but to emptie acifterneortodryupapond, when the worke is once done, we (hould heare of it no more : but it is a fpring offin that runnes continually ; and therefore thinke not that becaufe it returnes againe, that thy former driving is in vaine. As thofe that watch over the pump in a Ship, though they pump out all the water to day,cannot fay, that it will bee emptie to morrow, or that yet their pumping is in vaine,becaufe it fills againe,for if they ceafedto doe it,it would finke the Ship ; I o it is with finne,efpeci- ally with Home fins : fome are more properly cal* led the Law of the membmy as being rooted in the con- *19 ■$Af)fi> 24° Of turning front our eVtU waycs< conftitution of our bodyes,in our natural 1 difpofiti. ons 5 and thefe are ready to returne againe ever and anon. There is a great difference betwecne thefe, and the temptations of Sathan, temptations (as blafphe- mous thoughts ) are but as weeds thro wne into the garden, and caft out againe : but thefe are as weeds I growing in the garden that take roote there: and which though weeded out, will grow againe. We i muft not hopeorthinketodrycleancupthefpring of originall finne, but thelabourretumesuponus a circle. As in our houfes fo in our hearts, we 4 Anfo> in fweepe them cleane to day, and againe to morrow 3 for then they will be foulc againe : therefore mer. vaile not,if you be kept in continuall labour. Againe confider this, that God fuffers fome lufts and infirmities to hang upon you to humble you i as he dealt with Paul : he Cent that f^wi in tbeflejhythat he might not be exaluJiabove meafure, but be kept little in his owne eyes : Though he cures the Ague, yet hce fuffers fome grudgings to remained that though wee goc inthewayof hiscomman- dements, yet that weegoe halting, that wee may re« member the worke of redemption, and be fenfible of his mercy in Christ. Likewife hee fuffers (uch lufts to haunt us, to make us weary of this world, as Saint Paul, who therefore dtfiredto beitf fohed and to bee with Ch r i s t ;asalfothat wtf m'ght learne to be mcrcifull and charitable unto c- thers and to pittythem that have the like infirmi- ties. And therefore though thou falieft, yet give not over ftriving.lt is Satans end to have us difcou. rage: Of turning from our evill fbayes. 241 raged : be importunate with God, and he cannot at length but give thee the vi&ory 5 forasChrift faies, if you aske bread, will he give you a Scorpion ? if you aske grace, will hegivcyouuptoyourlufts? he will not. It is Gods manner to let his children ftrive, and to overcome in the end. lacobmeftled all night till the dawning of the day, and then he let him have the vi£ory, and bleft him. The Lord fuffers us to drive long 5 but this is our comfort, that wchaveapromifejthat if we refift the Devill, he fhall fly. And whereas you will fay I find it not : The meaning of the promife is not, as if Sathan fliould fly away as thou fliouldeft heare of him no more, or that thy lufts fhould never returne up- on theeagaine 5 but that if thou wile be perempto- ry, thou (halt have the viftory in that particular combate. As if when thou haftafeavcr, if one comes and tells thee, take fuch a receipt and thou (halt bee cured ; his meaning is not, that thou fhaltfobecurcd,as never to have Feaver againe, but that thou (halt be healed for the prefent : fo in that particular combate, thou fhalt have the vi&ory. Oh 1 but lam ftill haunted, and Idoenot over- comer? Strive conftantly and confeionably, and though it doth returne again and again, the Lord takes no- tice of all thy paines and warring againft it : that which he fayes to the Chnrch of Ef befits, Reveh 2.2. may be applied to thisj I know thy workes, and thy labour : though thy corruptions be too ftrong j ,, R . _ for| objefi. Anfw. Objefi. Anfw* r- 14* Of turning from our eYtil ivayes Rule 3 o R D for thee s yec if thou ftriveft , the L rakes ic for a vi&ory 5 thou (hale not be condemn ned for it : give not over, but rather thinke thus- if all this contention hath woonefo little ground of my iufts, where (hould I havebeene if I had not contended at all i and therefore I muft take yet more paincs, and row harder, that at the laft I may overcome. And becaufethisisof gencrallufe, both tore- generate and unre generate, therefore I will goe on to adde fome more rules and dire&ions, wherein this paines confifts which we muft take in refilling finne. A third rule or meanes wherein this labour a- gainft evill vvayes muft be beftowed, is to (hive to take notice of all the way cs of God, whereby he labours to turne thee from thy evill wayes, and let them not patfe without fome impreffion to that purpofe for which God intends them. God ufeth not onely his Word, but many meanes clfe, to turnc men ; as by his workes, and by many para- ges of providence hee ftrives with us, all which (hould be obferved. As it maybe, fome great crofle uponthecommiffionofafinne, fome great dangerous ficknefle, though not to death ; fome- times he fends great feares and terrors of consci- ence upon fome fin committed, fometimes an evill report is brought up ot us ; or he fends friends to admonifh us, or executes fom Iudgemcnt upon an- other for the like fin in our fighr. When he meets with thee fome way or other, as he met Balaam, he lookes we (hould undcrftand fomething by it : and if Of turning from our eYtll fbayes. if we negled: thofe his dealings with us, he takes it ill at our hands, and fo gives us up toourlufts more and more. Bhn. 5. 22. there hadbecnea Iudgeraent brought upon Nebuchadnezzar in the fight of Beljhazzar his Sonne, which fhould have beene a meanes to have turned him : but Thou Bel- fliazzar his Some bdfi not bumbled thy felfe, though thou knewefi all this. As if he had faid, 1 did all this to one neare thee in thy fight, that thou might- eft be humbled, and turne to me. This was the cafe of Jeroboam, 1 Kings 13, Godfent the Pro- phet to him with fignes and wonders, both in tear- ing the Altar and withering his hand, yetftillhe wentoa. Andverfe23« itisnotedand fctdowne on purpofe by the Holy Ghoft, that after this Je- roboam returned not from his evill way, &c. as if God hadfaid,I looked thou fhould'ft have returned upon the fight of allthefeludgements, but thou wouldeft not. So lere. 3. 8. you know that if rael was carried captive long before ludah. I gave ifrael abiE of divorcement for her adultery : yet trea- cherous ludah feared not $ as if he had faid, a Judge- ment on their next neighbour fhould have made them to ha ve returned . Therefore doe thou think, what the Lord would by all fuch paflages of pro- vidence towards thee, which are alias warning peeces before the great army, as crackes before the fall , crevefes through which the Lord reveales himfelfe : For you muftknovv, that God brings meninbyhiswoikesaswellasbyhis word ; and you may take his workes in vaine as well as his word, and to let them, paffe without profit is to R 2 take *4* \ **— i Of turning from our eYill "Kayes cake his Name in vaine, for his Name is whatfo- ever he makes, himfeife knowne by : asbythefe ae fingle out, and do thus to it,as David, Pfal, 1 8, kept him ftlfe from bis iniquity. Laftly, obferve the manner of their growing upon you, and how they fight for themfelves. The lufts that are in us are warring lufts, as I told you out of Rem. j. and fo Saint lames tells us : and fo in Saint Peter, they have a method in fight- ing, which obferving,you may learne torcfift and prevent them. Obferve, when any affedion goes beyond the bounds Chrift hath fet it, that then it begins to warre and rebell, even as fubjeds doe ; when they breake their Soveraignes lawes, they begin to re- bell : fowhen RacheB would needs have children, and nothing would content her elfe, it was a war- ring luft. Obferve the manner how they fight for them- felves : the wiles they have in warring :they en- deavour to potfefle the ports, thefenfes, fuffering no good if they can to be brought in,that may op- pofe them, and drawing in by them what may feed and ftrengthen them, fuch obje&s as may give fupply. For when the heart within is full of adul- tery 5 they eyes is fo alfo. They take alfo away the fupply from the contrary fide, caufingusto negle£ prayer and reading, and fuch holy duties, as the Hiltjtims difarmed the ifrae/ites, md would let them have m Smith. They Of turning from our eYtU wayes. They draw men out with traines from their forts, till they have led them into an Ambufb, as lojhua drew the men of Aifrom their Towne, and as the fiftiers drive the fifties out of their corners, where they areiafe, and when they are wandring in the river, take them in their nets $ fo dolufts draw out from the rockeof our falvation,from our refolutions, the ordinances, and our callings, an J thenfurprize us. They leade us intoambufliby little and little j As iV^rwasdrawnetodeny his Matter by degrees. They will alfo come upon us at firft, but with light skirmifhes. Luft commeth not upon us with imicement and onfets, togreat fins at firft: and we making account of lictle, and fo being negligent, it comes upon us with the maine battaile^ David lookes but upon Bathjbe- ba at firft, and thenisdrawnetofpeech with her, and then to folly. Therefore obfervethis, that you may beskilfullinwarre, as the Athenians by reafon of their neighbour enemies ; and having ob- ferved this to be their manner to deale thus fubtil ly, as Saul faid of D4^/W,looke about thee, and cake Saint Peters counfell, abftaine from them; when once an affe&iongrowes violent, medcle not with if, have nothing to doe with it $ if thou doft, u ou admitted an enemy into thy foule, that will be- tray it : as David when he had fuch adefireto the water the Souldiers fetcht him, hetwo*ldwt drinke it^but porvredit out upon the ground : fo if or* ce thy mind be fet upon fuch a fp-tt, orcompany, if affedions once exceede their meafure, meddle not with them. And *5' M* \ Of turning from our eyill wayes J And then Hand upon thy watch alfo 3 for though thou haft armour on, yet if thou watched not, it will doe thee no good : as Sad though hee was armed, yet being afleep, David came and took his Speareaway; therefore befeberand watch, and that thou mayeft not fall afleepe, keepe thy felfe fober, and endeavour to weaken that law in thy mem- bers that fights againft you, be doing fomething. A law not executed is antiquated, and weakened, and weares out, and cuftome ftrengthens a law 5 the lefle obedience you yield to thefe lufts, the more you weaken them : when thefe lufts would have thee omit fuch a duty, if thou yielded to it, thou ftrcngtheneft it 5 if nor, thou weake- ned it. And againe, a law is weakened when it is not cared for : care not for their threats 5 and when the threatnings ©f a law arc contemned, they lofe their force. If fin tell thee thou wilt lofefuch a friend, incurre fuch dangers, care not 5 and that weakens the force of it. And if thoucanft not doit by reafon, do it by force, byaftrongrcfolution5 re$8e#dafMt> mn [ubtllit4te>fedimj>etu. Overcome the defires of fin by a contrary tcfolution. ^ Of turning from our evifl Tbayes. *Sf**S? Anil will be mtrclfuU to their finnes y <&c. THefc ftlwt follow here are the particular inftances wherein hee would efpecially heare their prayers. If they humble themfelves and pray , what- foever their finnes are, God will be merciful! un- to them* Now the reafons why he fayes he will be mer- dfuJl to their finnes (for fo according to the for- mer tranflation I rather reade it.) That the Lord hereby might take away all ob- jections : for fome might fay, their finnes were ex- ceeding great and many,and many times reiterated; why but all thefe are but fit objeds for mercy, wch triumphs over them all, as a mighty Sea fwallowes them up as molehills. To take away that conceit, that all their hum- bling themfelves and prayers, and new obedience here required, is not required as a condigne fatis- fa&ion for their fins : no faith the Lord, I will doe it meerely out of mercy * though not without thefe, yet not for thefe. There is a feeret popery to think fomething muft be given,fome fatisfa&ion muft be made, as if GedcKc would not forgive., inleflTethey fatisfie for themfelves, &e. and fo ballance their [ins. No, it is-meere mercy, free forgiveneffe* To fetanhigh price upon this gift, the pardon of *H -I M4 Of turning from our eyiH wayes. ob]ett> \j&nfo. Dott. of finrie, I will be mora full mi forgive them. As if hee had faid,remember, chat you are worthy to bcc deftroyed, and not able to pay the leaftfarthiag. But ic is of my mcere piety, that thou art forgiven. I So that the matter we have in hand, is a gracious promife of mercy and forgivenefle, which of all points elfe I fall mod willingly upon, which will make men come in, if any thing will do it. It is the proclamation of pardon,that mud bring in pirates $ when as the proclamation of rebellion drives them, away. Men are more eafily overcome wich kind- nefle then wich threats 5 itistheGofpellmeltsand makech men vile imhdrowne eyes. • J But then fome will fay, that it is not neceflary, that the preaching of the Law (hould goe before, iftheGofpelldothir. Yes, the preaching of the Law is notwithftand- ing as a preparative. In all chat arc brought up in the Church, there is fome knowledge in the Law that p:£cedcs, but it is the Gofpellthat foftneth the heart firft j as ice is broken in peeces with hot water as well as with hammers, fo is the heart with the GofpeUs well as with the hammerof the Law, and indeed makech that knowledge of the Law that proceeded to beeoperative5andfetsitaworke : fo as the Law in its true working cannot bee without theGofpell, nor the Gofpell without the Law : fo as to a perfed vvorke of the Gofpell the knowledge of the Law muft precede. Whatfoever a mansfinnes are, if bee bee truly hum- bled for them and forfaket hem, they jl)all bee forgiven him. Thi< Of turning from our eVtU wayes. This is the maine point you may obferve by the way, that the Gofpcll was as fully preached to the lews, as to us. So you fee it was here3they had the fame way of being faved, that we have, as great mercy promifed and difpenfed. Onely thefe great myfteries of the Gofpell wherein grace and mercy is difplayed, were not opened fo to them as unto us $ they had the promifesof fo^givenefTe as fully snd clearely, but knew not the grounds of them $ as Quids incarnation, death, and refurre&ion, as wee dojnorthofe glorious priviledgesin particular wch wee have by Chrift. For the proofe of the maine point, take that one place to make it good to you, Efdj i . 1 8 . Com mwj *nd let us reafon together, faith j the ho r d ; though your fwncs be as fcarlet^ they jh all \ bee white as ftow • though they bee red as crimfin, they jha/l bee as rvooll. The Prophet had exhorted them to learnt to doe mU^ &c. But the people might ob- je&t: What (hall wee be the nearer for all this t if wee be fuch great finners as you have even now de- clared us to bee i to prevent this the Prophet tells them, what though their finnesbe great and blou- die fins,of the deepeft dye of guilt /"(there are many kinds of red3but crimfonand fcarlet are the higheft) yet you (hall be as perfe&ly cleanfed from all your finnes as if you fhould fee fcarlet turned as whire as fnow, or crimfon as white as vvooll, and none of the former dy remaining : and when he tells this to them, markehisexpreffion, Come, let us reafon toge- ther, as if he had faid, this is a point requires flrong I reafonings to perfwade you to believe it $ and in- deed it is a hard thing truly to beleeve t he pardon of then *5? 256 M /nines pardoned to the Humble. Re*f. 1 . M^.V ult ii 6nnes 5 and che rim: will come when you will Kndc it to bee lb : Wee will therefore fee the Lore and your confidences together, and you ihall fee w the Lord reaibneth for himfelfe, and howhee will make this good. Wee will frit prove it to you from all his Attri- butes. 1 From his truth, /^X^r^hach faid itsaadchis i> argument enough, toperfwade you: And therefore! having made this promifc of forgivenefle in the j verfe before, tktf hec would fubdut their iniquities and^ aii thitr lnr.es tntotht depths efthefea, it dales yth»\ rviL'pcr 'forme the truth to l&stb^ And the mercy to i^brd* h*m, which thou h*ft f#or'<;e unto eur fakers fr$m the ■ dsjes of old. As if hee had laid, you may reftper- 1 fwadedof this : for he hath notonely promiledit, I bu: hathfwomeir, and that oath not u-ken lately, ' but of old ; there is an oath to k, and an old one, an oath that hath many witnefles 3 ^brahtm and l*<$b, and all the fathers that have beencfir.ee : ■;■ willhenor, thinkeyou, bee as good as his word? j and that Ads 10.45. To him giv€4ithe ?r$thet: witnu(ft) that tht9ugh his nsme^ nhcfitvtr btlici'ilb in ' him, jkdirtnrje rtmifiitn effinnes. It rs Saint Peters fpeech to Comdiw; fayes Peter ,we deliver this frc God to you, and no* only we that are the Apoftles fay this, but to this truth doe all the Prophets, lfijjcremj, and all the reft beave witnefle. Now when the Lodhath faid fiich things, and mace anabfolutepromife.he expeds you fliould believe ir. It is a g:ea::r fin then you imagine, not to lay1 hold upon fuch promifes. Sec how tht Lirdxzi-* AUJlnnes pardoned to the Humble. fo as ic i John $ . 9 , 1 o, 1 1 . If me receive the mtneffe of men, the witnejfe of 'God is greater . for this is the wit- nejfeofGod}&c. HethAtbelievethnot, God hath made bim 4 lyar. As if he fhould fay,will you not believe? If a man that is of an honeft difpofition fliould pro- mifeyouathing, you would believe him: and will you not believe mee i As if a man had more truth in htm then I have : yea further,you make the Lord a lyar, if you believe not this his record of his Son, what is this record? why faith the Apoftle, I will repcate it againe, The Lord hath given m eternal! life, and this life is in his Sonne, that is, whofoever believes and takes Ch rut, his finnesfliall be forgiven, and hee (hall have life. It is_the pardon that brings life to the condemned tray tor.* 2 But though hee hath faid, this is ingaged fuf- ficiencly, and this is much to helpe our faith, yet when wee (hall further heare and know him to bee one of a mercifull nature and gracious difpofition, wee will goc the more willingly to him. There- fore adde to this, how the Lord expreffeth his na- ture to us, Bxodfos 34.6,7. The Lord God, mercifull, grddous And long fuffering, And Abundant in goo dm '[ft And truth, forgiving iniquity, trAnfgrepon andfmnc. As if he fliould have faid to ^Mofes, wouldeft thou know the very inward difpofition and frame of my foule i this is my nature, to be mercifull and graci- ous^, thisis the Lords ide a, for his end here was toexpreffe himfelfe unto us ; know that this is his nature, and this will ftrengthen our faith in the pro* mifes, for all his promifesdoebut flow from this nature of his, and receivetheir ftrength therefrom, S and o"T" All finnes pardoned to the Humble. and hee is rich in mercy, becAufe it t$ his nature 3 Addeto this the attribute of his wifdome, and that will alfo hclpc us to believe his mercies. God that hath made thefepromifes is exceeding wife, and knows with whom heehath to doe, hee knowes, that originall corruption that is in us , and is the mother of ail linne, h:eknowes our infirmi- ties, and what fci&on hearts, ls hce that made us knowes what we a, ;■_, Ik hee that makes any thing k:iowes the i iward frame of k. Ic is no (trange thing for him to fee us fall into finne. Therefore PfrU 78 .38,59. after he had fpoken of chofeftrange rebrllions,of the people of ifracil into which they I fcl 1 afcer their comming out o( Egypt, yet faith hee, I Hee being fulLofcowpapon, dejlroyedthem not, but for- gave their iniquity , and why i becaufe hee remembrei they were butfiefh. And indeed, one would wonder how the Lord 'could forgive foobftinite a peo- ple, that had iuch experience of his power and mercy by thofe great workes which he wrought a- fore them in bringing them out of Egypt,ya lie did, beccufc he remembred and wifely conlidered what ingredients went to make rp their natures ; hee re- membred' t bey were but flefh. So Pf*l. 103. 13, 14. theformer part of that Pfalme, is nothing elfe, but ancxpreflion of promifes of forgiveneffc, and in rhe i4.ver'c hee gives thisasthereafonofall, forhee knowes our frame, he remember eth that wee are duft: hee fchowes whereof wee are made, and therefore is exc^edini mercifull. 4 Whereas there is one Attribute from which you objeft againft the pardon of their finnes, that the sill finnes pardoned to the Humble. V9 the Lord notwithftanding is juft, and this terrifies you and puts you oft* : even from this we may fetch an argument to ftrengthen our faith herein ; for know that the Lord is therefore ready and willing to forgive, becaufe heeisjuft. ilohm.g. If wee confejft our finnes, hee is fmhfnlltndjujl to forgive us. This is the ground of all our comfort, thatheeis juft and faithfully for isheenot engaged by promife, and is hee not faithf ull to keepe his promife i A- gaine, hath hee not beene f atisfied and paid for our finnes by Christ? and his juftice will not fuf- fer him to require a fecond payment. It isjujl now with him to forgive, faithfulnefle hath reference to his promifes, juftice to thatbloud of C h * i s t the ranfomt received ', which clean fithm from all our finnes. 5 If all thefe will not ferve to perf wade our hearts to believe, the Lord defcends a little lower, and helpes us out with an argument of his readineffe to pardon, from theconfideration of what is in our felves, confidcr how you would dealc with your children FfaU io$* 13, Like ds a father pittiethhu children, fo the Lordthem thatfeare him. If a child that is yours, offend you an hundred times, yet if he come in and humble himfelfe,y ou will pardon him; And will not G o D,when his people humble them* felves t We ufe but fuch arguments as God him- felfe doth ,and do but fet him and your confeiences together, to reafon the cafe: But you will objed a- gaine, andfay, it is poffible for a child fo to offend, as that a father will not nor cannot forgive him* True,but the Pfalmifts meaning is, not as if God S2 would I 260 All (innes pardoned to the Humble. would pardon no more, then an earthly father 5 but on the contrary, if you that are earthly fathers can doe fo much, I that am an infinite Lord Cod and not man, can doe much more, who is Omnipotent and can doe whatsoever hee will, a::d (hews his omni- potency in pardoning* I compare with this, Efay J5.p. OWy thoughts are not as jour thoughts. What though your fianes bee great and in their owne thoughts unpardonable,and you thinke them grea- ter then can bee forgiven? but mj thoughts layes God, are not as your thoughts 'hee fpeakesthis of pardoning 3 but as the heavens are higher than the earthy fo are my thoughts above your thoughts, and my ways above yours, in multiplying to pardon. Though you could not forgive, nay though you cannot rhinke or imagine how fuchtranlgreffions fliould be forgiven, yet I can forgive them. A fecond fort of arguments is taken from the meanes and inftrument by which forgiveneflfe is conveyed. Wee are come to I e s u s the CMedi. at or of the new covenant, and to the blond of fprink. ling, which fpeakes better things then the blond of yyi. M. Hebrews 12. 24. Hee fpeakes this as an encouragement to their faith, and it is as if hee hadfaid, confider how the bloud of Abel, though but the bloud of a poore man, cryed fo loud thanr came up to heaven,that it brought down vengeance upon Cain, how loud then fhall Christj bloud fpeake* What is it able to procure for us? which fpeakes better things, that is, for mercy ( which G o d is more ready to heare the cry for, then for vengeance; and this cry is not of the bio ud of an or- dinary AQfinnes pardoned to the Humble. dinary man, as <-/*£*/ was, but of the bloud of his owne Sonne, to which purpofe compare with this that place, .Heh. 9. 14. Bow jnuch .more (halt the blond of Chrifl^whothrough the eter nail Spirit offered I up himfelfc without (pot to God, purge yo,r conjc ence j \frm dead works? As in the other place he com- j j pares it with Abels blond, fo here with \the bloud of \ \ Buls and Goats -y which in the old law ferved- by | j Gods appointment for theoutward purification of the \ flefh, ho\tf much more, how infinitely tranfeendent- I ly more above our thoughts or imaginations, (hall che bloud of the Sonne of God be able ko purge your confcicnces i we n6t able to conceive,nor he to expreffe ; he onely fayes, how much more, &c. and he backethit wich twoReafons, which put togcther> (hew the tranfeendency of that fufficien - cy in Chrifts bloud to cleanfe us : the firft from the eternall Spirit, whereby he offered up himfelfc 5 it was not the bloud or facrifice of a meere man, but of God : which facrifice was in it felfe without fpot. There are three objections we ufually make a- gainft our felves by rcafon of our finnes* 1. That they are fo many, 2. So great. 3. That they are reiterated and often fallen into. Now the fprinkling of the bloud of Chrift thus offered is fufficient to cleanfe your consciences from, and to take away all thefe, Ezek^6.i^. then wiMl fprinkle cleane water upon you, and ye fball be cleane from all your filthineffe^and from all your idols will I cleanfe you. The bloud of Chrift is che water there S 3 meant, 2^1 6i All finnes pardoned to the Humble. meant , which dun fab from finne and flthinejfe^ and from all, though never fo many, and from ft. thimffe, and idols , from fuch finnes, though never fo great. Ah ! but I have alfo fallen often into them, Zdch.is*!. Hisbloudis therefore compared to a fount aine fct open for finne and for uncleanneffe 5 not a cifierne, but a fountaine, a continual! fpring per- petually running to cleanfe us; fo that as there is a fpring of finne in us,fo as we are defiled againe and againe, fo there is a fpring of vertue in hi*bloud,to cleanfe us, never to be dried up. The laft reafon is taken from the freencfle of the covenant which God hath made with mankind, If any manbeathirfi, yea if any man will cme^ let him come and drinke of the waters of life freely. Sec the manner how itis fet down, Ioh.j.$j, In the laft; day, a great day of the feaft, left** food and cried faying, if any man thirft, let him come to me, and drinke : he makes a proclamation for all to come, as alfo3fov. 21.6. and 22.17. where he makes thelike generall invitation, and adds, that they fhallhave it freely 5 fo the tenour of the covenant runs : that if any thirft (chofc indeed that do nor,have nothing to do with it) let him come and take freely • that is, I will beftow it without any other condition, but com- mln&-> without which no man can partake of ir, and thirftmgy without which no man will come, or prize it. The confutation of which covenant therefore (hould move lis and hclpe us to believe the truth of this poinc,thac whatsoever our finnes are, yet if we humble our felves, &c. they (hall be pardoned. Before ^11 /innes pardoned to the Httmbk. Before I come to apply this to any man ; I mud exclude thofc whom the Lord excludes, or rather who exclude themfelves. Still remember what is the laft letter of his name. Exodus 34.5. That hec wilinot hold themcked innocent. Thou thatart a car- nail man, haft nothing to doc with this childrens bread 5 thou art a Dog : which may be made good to thy conscience, out of 1 Pet .2. nit. Like the dog thou returned to thy vomit : ForinthyfickneflTeand in thy diftreffe didft thou not make many promifes and refolutions againft thy wayes and courfes i and after thy recovery, didft thou not returne to them againe with asmuchgreedineffeasever i 2 Againe, thou art fuch an one as doeft not third after thefe promifes 5 careft no more for them then for thyoldfliooes 5 thzfc precious promifes ( which as is faid before) containe in them moft rich and precious promifes, and none fhall ever obtaine them that doth not in fome meafurc of truth prize them above all things whatfoever. Thou that never hadft thy heart broken with theapprchenfionoffinand Gods wrath canft not come tothirft after them,and fo haft nothing to doe withthis water of life. A man that is ftill whole hearted ever fincehee was borne, and never affrighted with finnc and wrath, may heare thefe promifes fpoken of, but hath no- thing to doe with them. 3 They that are hypocrites,* are alfo excluded, for they are to have their portion in hell fire, and therefore whilft remaining fuch,have nothing to do with the promifes. Now an hypocrite is one that is not willing to omit holy duties altogether, and _ s4 y* **l Ffe. z64 All finnes pardoned to the Humble, oije8r yet not willing to doc them throughly ,ons that like the Eagle foaes high in faire pretences, but ftill hath the prey that is below in his eye, and will ftoope font upon occafiGn,eyingprcferment,credit, riches &c. all the while: Thou mayeft bee white in thine owne eyes, and wafht before a communi- on, or fo, as a Swine may bee wafht as well as a Sheepe, but yet the Swiniih nature remaines. 4 Or it may bee thou art a wicked man. But y#u will fay,who are thofe wicked men < I will give you a defcription of them, which no man (hall refufe, they are fuch as hate the Lord, nov can any man think much, ifhee bee cal'd a wicked man, comraing within the compaffe of this charra- iter; for it is the note given in the fecond comf^an- demcnt. Now when we heare this,every man wifbe, ready to fay,I hope my condition is good,I am non of them that hate the Lord: but know,there are ma- ny thoufands that think well of themfelves,who yet when it comes to the tryall will be found to hate the Lord. And therefore to try thee in this, give mcc leave to aske thee but a few qneftions. i Doft thou not hate the la wt doft thou not wifli that the Law were not fo ftri<3,and that it gave more I liberty? Let an unrcgenerateman try himfelfe by this, and he will find fuch a difpofitionin him, that he defires that t he law would give him leave to com • mic fuch and fuch a fin ; he efteemes of the Law as a thing that is contrary to him,and therfors their com- ] plaint of godly men is, that their tvayes 4re contrary tt \ours, in the booke oiWifedome. What wnyes? 1 the wayes of the law:for where is contrariety , there f Ml finnes pardoned to the Humble. >*5 $ hatred;ind if they hate the law, they hate the law- giver God^ for the law is the expreffe image of God . j 2 . Againe, I would aske thee, if i his be not alio j thy difpoficion, that thou haft no great delight ro j be where the Lord is t thou haft not any delight in holy duties, otherwife t han as cuftome, and na- turall confeienee have made them familiar to thee$ nor to be in the company of the Saints (for where two or three of them are.there Godis among them) but when thou art among them, thou art as ic were out of thy element-, if theybefuch as are formall like thy felfc, thou canftaway with them- but if they be holy, and the holinefle of Godappearein them, thou delightefl: not in them $ thou couldeft, it may be, be among the Saints, if they hold their tongues 5 but let God fhine in them, then thou canft not indurcto be there. 3. Againe,dofhhou hate thofe that are like the Lord t forif thou doft, thou hateft the Lord him- felfe : for as we try our love to the Lord > by our ! love to the brethren 5 fo our hatred alfo. Is there j a fecret diilike of them, though thou knoweft not 1 why, an antipathy, though happily thou canfl not i give a reafon of it t It is becaufc God hath put an ! enmity, and there no man can put amity : all en dowments, fweetneiTe of converfe and difpofition, eminency of parts in the Saints, will not take a- way the enmity that is in wicked men againft them, David was a Poet, a fouldier, a man of ex cellent parts, wife and valiant, yet had abundance of hatred amongft men for his goodnefTe- 4. Againe,doeft thou not defire that there were no 2(56 \ Mfinnes pardoned to the Humble, no God c Couldft thou not be content to live for ever in this world, fothat thou were happy here, and fo there were no hell? Couldft thou not be content that there were no heaven, no God, no Iudge at the laft? If every unregenerate man would examine himfelfe, he fhould find this in himfelfe. Now if any wi(h that fuch an one were not , that he were fubUtm de medio^ it is a figne he hates him: for that is the property of hatred, to defire the ut- ter removall of the things hated. 5. Againe, doft thou not lie in fomefm which thou knoweft is a finne? Now every man that jliesinafinne, aknowne finne, feareth God as a Iudge. Let him bs a thiefe, and he will feare the I Iudge,and whom a man thus feareth , he hateth, gaern metuunt ,oderum, he that walkes in darknefle hates the light, and God who is the author of that light. Doft thou therefore live in fome evillway or other, wherein thou doft allow thy felfe ? thou haft no intereft in thefe promifes : onely thofethat claime intereft in the promifes, who raake confer- ence of all their way es, dare not omit the leaft du- ty, nor perform it flightly. Laftly confider, art thou not one of the foolifli virgins, deferring repentance , not caring to pro- , videoyleintime,butthinkeftthoucanftdoit time J enough at death t and, I will come in ere I die,like the Jluggard in the Proverbs, tumbling in the bed of thy fin fecurely, and loath to rife, turning like thedweonthc hinges^ butftill remaining upon the fame hinges. The Lord hath faid3 Deut.29. that he will not be mercifull to fuch a man , but his an- ger (hall fmoke againft him. But All finnes pardoned to the Humble. 167 But you will fay, what do you preach damna- tion to me' will you leave us dcfperate ? I anfwer you,we preach damnation to you whilft you are in fuch courfes, and would make you dc- fpaire of your felves, to drive you out of your felves unto ChriftDand it were an houre well fpent, to put you out of hopes but what:' may we have no hope left if None, in the eftate you (land , but that of the hypocrite, which paifheth with him: for if thy hope were true , it would purifie thy heart, as SJohn fpeakes. But I may pray ? But if thou continued in thy finnes, thy finnes (hill out- cry thy prayers, and at the day of thy death, when cheleaftintereftof thefe promifes will be worth a world, it will be faid to thee, that thou hadflno. thing to do with them, and there was a time when God calFd uponthee, and thou wouldft not: and therefore then,though thou cry to him, God will not heare thee. But if there be any broken-hearted finner defi- ling to feare the LordDand ferve him fincerely,that have this witnefle in their confcicnces,that though chey do not that good they would, yet they ftrive againft all fins, allow themfelves in none, whether fmall or great 5 to you I fay, that of the Apoflle, iiVM.13. Truft perfeflly on the grace brought unto you by the revelation of lefus Cbritf , t§a«»* IW**t£, ttufl not by halves , but truft pcrf which hope we have asanwker of the foule both _____ fure y4U finnes pardoned to the Humble. fun and fiedfajl, and which enter eth into that w, thin the vaile, Veri.i85ip« This our hope is notfaid to bee any thing in our f elves , but is as a refuge which we flie unto out of our fdves, and is laid a~ fore us, growes not within from what is within us, and is horn above: now by hope, we are not to underfland the thing hoped for , or the grace of hope in us, but that fure promife of God ratified by an oath $ this is the objedt of our hope, and fo calYdeurhope) that is it which is our refuge, and whichis laid afore us, and proceeds from Gods owneb*eft and nature $ which if weanchorupof), we fliallhave ftrong confolation, both for Aire- nefTe of not failing us, and for fteadineffe eftablifh- ingour hearts; but whilft we flie for refuge ro any thing in our felves , or caft anchor upon it , we are toflcd with every wave. 2. Our daily infirmities, they alfoare a great impediment. A man thinks, if I had faith, that would fo purifie my heart, as I fhould not fall t hus oft as I do.; which whilft I do, how can I have fuch ftrong confoladonc'for this Ifay to all upright hearted Chriftian^that their infirmities fhouid nor difhearten their faith and confolation 3 but they fhould rather labour to flrengthen thdr fandifica tion. Say with thy fclfe, becaufe my f n; are and have been greater than other mens, therefore I will labour more for fan&ification hereafter, I wil love more than others, and be more ferviceab*e for rhc time to come 3 buc fay not, therefore I will doubi ordefpaireof Gods mercy. 3* Hinderanceto theirlaying hold of the pro mifes 169 270 1 Ml finnes par doned to the Humble. miies of forgiveneffe, is a conceit of their warn of humiliation, as if they were not humbled enough j but if it be fo much as brings thee home to Chrift, if thou thirft for Chrift, fo as nothing will content thee till thou haft him 5 fearcnotto lay hold, this is enough, ftand not upon the meafure. Laftly, it may be thou haft not prayed enough for affurance of forgiveneffe, and therefore want- eft it. It is here put in as a condition, if mj people ~pr*f^ and among other things for this, to forgive yourftnnes, and to givethem theaffuranceof it. All the Arguments in the world cannot pcrfwade the heari of this, nothing but the fpirit of adopti- on 5 and can io great a mercy be obtained without fervent prayer i therefore go to God , and intreat his favour, and though he defcrres, yet continue in prayer : for it may be the Lord alfo with- holds it, becaufe he would have thee fet an high prize upon it : which thou wouldft not do, if thou fliouldft ob- taine it eafily : but be not difcouraged , continue thou to pray ftill, and in the end thou (halt have it with a full hand. Heare you me, all ye that arc upright and fin- cere in heart, here is your comfort, continue thus to feeke Gods face, and all your finnes fliall be as if they had never becne committed by you: and what is faid of the finnes of Ifrael and Iudahy Ur. 50.20. The iniquity of Jacob Jhaff be fought for , and there jkatlnonebe found: fo (hall thine be in the day when they fliall be fought for: Is not this a great and unfpeakeable mercy i A man (hall bee as if hee had never committed finne $ even as if hee were All finnes pardoned to the Humble, "were as innocent as \^Ad*m was in Paradtfe. But you will objed and fay, can finnes that have becne committed ceafe to have beene commuted, or ceafe to have becne finnes if A'ifiver : us true, that which is once done can never bee undone. All the ads rcmaine as things dace done, .fo as it may bee faid3they were commit* ted, and w rfc thushainous ; when therefore it is BsA&jbmflM&k wfr^tfee meaning is, they (hall bee of no efficacy, they fliall never bee able to doe 30 1 hurt,as our Saviour faid co his Di ciples,Z,«£. 1 o. 1 p. You Jhdll tre*d Mpcrt Serpents and Scorpions, and they /batinot hurtyouy\o I may fay of ' fiojt Jbal not hurt yen becaufe the ftmg is taken away in and by Chriit- or as that fire in ?{ebuchadnezzars funace, it had power enough to bur ve others, but no: 10 much as to finge an haire of che three childfren,becaufe chrift was with them •■ fo thofe finnes whidi would fting and (hail Uing others to death, becaufe of rheirim- penitcnce,yet (hall dot thee no hurt, bur tall ofFHke the Viper off from Saim Pauls hand3 but not hurt thee. It is an opinion of fome, thatG o d en fee no finne in his children, becaufe fay they , there are none (when a man is once in Chrift; lor r bee feene : But that is not the meaning of thst'fbymg, God fees no iniquity in laccb : they arc th-ie, but as in a debt-booke crofled and canceled - though the lines bee drawne over, yet thefummes may be read, | yet fo as they cannot bee ena&ed, orfuetffor, be- J caufe they are crofted and caned I'd. A failing fta? 1 e ■ Idferh ics light by little and little, rnd when i:l comes to the earth, k goes quite -out 5 fo wher- fmnes \ be?;n ; 271 Objicl. i^sfnfk. 171 Vfi< All fwnes pardoned to the Humble. \ begin tofall from their proper element and Sphere, that is an unregenerate hearr, where they had domi- nion and raigned and moved as in their Grbe, the light and influence of it decayes, and (hall at length borh in the guilt and power of it wholly vanifti. I will alio adde to this, this caution : the Saints muft know that for all this,their finnesare retained, till they adually repent againe, the Lords wrath is kindled againft them, and they may feele fuch ef- fects of it as may make their hearts akc. Thus the Lord met Mcfes, and would have fliyne him in the Inne for neglecting that ordinance of circumcifionj the finne was not forgiven till he had humbled him- felfe, and amended his fault ; foGo d was angry with the ifraelites that fled before their enemies, till the accurfed thing was taken away : So when D*. vid finned in the matter of Vriah, it is faid in the end of that Chapter 2 Sam 1 1,27. The thing that David had done difflcafedthe Lord, and there was the wrath of a father againft him, though not of an enemie: and when was it that God was well pleafed with him againe, but when hce had humbled himfelfe and repented? Therefore that you may have ftrong confolation, fearch and examine your hearts and lives, fee that there bee no way of wickedneffe unrepented of in you, before you apply all thefe promifes, which then you may doe to your com- fort. Somewhat is now to bee faid, even tothofe whom before wee excluded 5 for the end of our preaching is not to fhut them for ever out. If the Lord will bee mercy full to ourLfinnes, if wee be hum- AQ finnes pardoned to the Humble. humbled $ here is an open doore for thofe that are without, aground, to exhort them to come in. Come and welcome. God is exceeding merci- ful^ and ready to forgive and receive you. If any thing will draw men in, they arethepromifesof mercy 5 the hue and cry makes the thiefe to flya- way the fafter. The Proclamation of pardon brings the rebells in, and what greater motivecan wee ufe than this, that whatever your finnes are or have beene, neves fo great in thcmfelves and aggravated with never fo many circum fiances, yet if you will come in and humble yourfelves, and turneto God, God will bee mercifull to you. No matter what thy finnes have beene : all the matter is, what thy humility is, what thy rcfolmions to confeflfe and forfakethy finnes are 5 they have not gone beyond that price which hath beene paid for them : And God will not only pardon their fins, but alfo leave a blefling behind. If you indeed fliould come thus to any man whom you have offended, hee would fay, what are you not afliamed to come to mee ha- ving wronged mcethus, tolookemeeintheface? not to aske forgivenefle onely, but to askefucha- kindneffe, fuch a favour at my hands alfo i how could you have the face to doe it ? But the Lord, hee never gives that anfwer, for hee is not as man, /fr.3.11. Though if a man put away his wife, andjhte becomes another mans, hee mil not receive her againc 5 , yet returne tomee, fajes Cod. It ispoflible for men to commit fuch finnes that men cannot forgive, but God can pardon any. T You VI ^74 J 11 finnes pardoned to the Humble. £a?p. You know the pernicious counfell which of- chitophel gave to Abfolon $ to got in to his fathers wives, to make an irrecoverable breach betwcene his father and him, judging it fuch an injury, as X><*- vid would never put up, yetnturnetomeejayes God. God can pardon any,/ mil {utter thyfinnts as amyjl, and thine iniquity as a cloud. Some fins arc (null as myfts, fome more great and groffer,as a cloud . Gods mercy is able to feat- ccr both. Doe not fay, oh I had beeneahappy man, if I had not fallen into this or that finne, I had then beene pardoned. Tis true, that inrefpe&of Gods diflionou*, it had beene better thou hadft not committed it -but yet this I will fay, that in refped of obtaining pardon thou raayeft bee happy not- withstanding : if thou humble thy felfc, this finne will not barre thee from happineflfe -7 but thou maift be in as good a condition after thou art come home as any other whofe finnes have beene fmaller : 2nd know that when thou art once come home, God looking upon thee in Chrift, all thy finnes difpleafe hira not fo much, as thy repentance inand through Chriftpleafethhim. But how (hall a manbeperfwadedof this Gods ready nefle to forgive i Confider that place, As 1 live, faith the Lord, 1 j will not the death of a fimer, but rather that hee turne from his mckedneffe and live : Hee hath taken an oath for ir, that hee delights more in faving than in deftroying : and you may believe him. Confider alfo what Chrift was wont to doe in t he day es of his fle(h: and hee is ftill as mcrcifull an high prieft as utllfmnes pardoned to the Humble. as ever : None were more welcome to him than Publicans and Harlots, that came with repentance to him i and hee is as ready to receive us now as them then. I doubt not but that Chrift is willing, but what will God the Father do t It is certaine, that hee is not willing to have his Sonnes bloud fpilt in vaine, which fhouldbeeof none effeft if fuch finncrsas you are fhould not bee faved : Hereby the bloud of Chrift is improved, that it is fprinkled on many for great finnes . Think not therefore that God is backward to pardon JfaL 130.3,4. There are two arguments more to helpc us in this, l/heefhould marke what is done amijfe, who fhould ft and 1 none (hould be faved. Now it is not his will that all flefh fhould perifti, and therefore he will not take the advantage to caft men cleane off for their finncs -? againe, none elfe would worfhip him . There is mercy with theejhat thou maycjl be fea. red : It is his full purpofc to have fome fer vants to feare and worfhip him. Yea fhall I goe further? God is not onely ready to forgive a but defirous of it, yea hee is glad at the heart when a great finner doth come in : which is noted to us in the Parable of the lojt Sheepe, andtie loft groat : how did the woman rejoyce for the finding of her groat, and the Shepheard for his Sheepe ? And likewife in the Parable of the loH Sonne, how glad was hee, when hee heard that his Son was comming home, that yet had lived riotoufly and fpent his goods < it was to (hew, that God wasfoaffe&edwhcna great finner returnes to him. Befides, he doth not *75 Objefl. Reff. T 2 onely \ 176 All finms pardoned to the Humble objefl . Anfr w, onely fay, if you will come, Ikecpcopcnhoufe, I will not ihuc you out 5 buc inviteth them, callech them -y yea more, fends his minifters to fetch them in 5 yea more, entreatcth, befeecheth, comman- deth,threatneth. But you will fay, is it poffiblc, that I fhould bee forgiven, that have committed fo many finnes, fo great, fo hainous, and continued fo long in them i Yes, it is pofiiblefor you, Marke that place, 1 CVr. 6.9. Hee reckons up as great finnes, as can bee named. Andfuehwere feme of you, bntnowjou are wjfied. You fee what kind of people there were forgiven, whence wee may gather, that thofethat are guilty of thofc finnes now may bee forgiven as well as then , fah were f$me efyou. Whofocver thou art, it is no matter whatthouhaft beene ; all the matter is what thou wilt bee. Putcafe, any of the old. Prophets ihould come to thee , or any man in particular, and fay, wilt thou be£ content nowtoturneto G o d ? if thou wilt, all thy finnes I fliall bee waflitaway, and thou (halt bee madean] heire of Heaven : it would caufe him that hath any ingenuity, to relent and fay, Lord, canftthou now bee fo mercifull to meess to forgive mee af- ter all this ? loe L o r d , I will come in and turne r.n'othee. I aske thee this queftion , whether art thou con- cent to quit all thy finnes prefently upon affurance of being received, if thou doft ? if thou anfwereft no, art thou not worthy to bee deftroyed I if yes, is not this great comfort ? But AUfinnes pardoned to the Humble. But fonac may fay , if heaven gate ftand thus wide open, I may come and be welcome at any time. Thou vile wretch, that dareft to have fuch a thought ! Doft thou not know, that every fuch re- fufali of fuch an offer is fo dangerons,as it may put thee into hazard of never having the like againe? If the gate of heaven flood thus alwayes open, why then did God fweare in his wrath of f ome if- raclites, thdt they jhould never enter into his reft? and what is the reafon that God faid of thofe that were invited to the feaft, but refufed to come, that they (hould never tafte of it f The reafon is there given, it is faid, the matter of the feaft was full of wrath at the refufall of his offer, both becaufe his love and kindneffe was defpifed : that filleth a man with indignation, and fo the Lord: and alfo be- caufe the thing offered was of fo much price 5 it being the kingdome of heaven, and the precious bloudof Chrift, Therefore whenfoever fuch an offer is made and refufed, God is exceeding angry. There goes an axe and a fword with this offer, to cut devone kverj tree th&t mil not bring forth good fruit. Say hot when you heare of this offer , I am glad there is fuch a thing, I will accept of it ano ther time j but it comes too foone for me now. Confiderthis, that the end of the comming of the Lord lefus, wasnotonelytofave thefoulesof men 5 if onely fo,then indeed this might have been done at anytime, evenatthelaft: but his end alfo was, Titus 2.14. Thdt he might purifie to himfelfe a peculiar people , zetlous of good rvorkes , which is a greater end than that which went before in the T 3 •■< verfe, *77 i7% All calamity is from finne. verfe, to redeeme us from all iniquity, to purchafe to himfclfe a people that fliould ferve him in their life time : and canft thou thinke,that thou that haft ferved thy lufts all thy life time, (halt yet be ac- cepted at death i Ic is a common faying with you, that it a man be called at the eleventh houre, he (hall be received: 'tis true, if thou be eft called then firft, and not before, as the thiefe, who was not call'd afore, was then accepred: bit what if thou haft beenccaUM afore, and haft not accepred, but put off all death < thy cafe then will be exceeding dangerous. Againe, I aske thee, what is fc makes thee refolve to come in at death f If love to Chrift, then it would fooner ; if to thy felfe, how (hall fuch a converfion be accepted '. *&"*&' *£*» *** *$* *£* *g* *£• *£• Come we now to the laft words : And Ilbill bealt their land. WE have thefe three points may beobfer- ved out of them. i. Th-xt all Cdlamities and troubles preceed from finne ± this I note from the order of the words: hee firft forgives their finncs , then heales their land. 2 . J hat if culmitics be removed ^ Andftnnes he not forgiven ; -* AH calamity is from finne. forgiven j they are removed in judgement , not in mere j. j. That if finne be once forgiven , the calamity will f oone be taken away. For the firft, all calamity is from finne,troubles from tranfgreffion. In the chaine of evils , finne is the firft linke that drawes oa all the reft 3 as grace is in the chaine of bleflings and comforts* Confi- der this in all kinds of judgements, which we may reduce to three heads. 1. Temporall calamities, about the things of this life, they are all from finne, both "publike and private. What was the reafon of Salomons trou- bles i The Lord ftirred up an adverfary againft him, becaufc he departed from the Lord , and had fet up idolatry : fo the fword departed not from D^/^houfejbecaufeof his finne with Bathfheba, and the murther of Vriab. So u*fd, 2 Chron. 1 6. the Prophet tels him , Henceforth thou JImU have wane, beemfe thou baft not refied on the Lord. I could give a hundred inftances for this. 2. Sort of judgements are fpirituall,1 which are much more grievous than the former; when a man is given up to his lufts, and to hardncfiTe of heart : and this proceedeth from fome other finnes that went before 5 and it is a fure rule, that you never feeja man given up to worke uncleannejfe withgreedi- neffey or to fuch open fcandalous finnes , but the firft rife of it was his unconfcionable walking with God in fecret,as the Apoftk iWiiyes of the Gen- tiles, Rom. 1.20. to 24. That becaufc when they , _^ T 4 knew *79 \jSoJ J\\ calamity is from finne. t- k new Cody they glorified him not as God, God gave thcmuptovileajfetfiovs. So P^/. 8. 11,12. But my people would not hearkened I frael would none of me : So I gave them up to their ownt hearts lufts, aid they walked in their own counftls. As if he had fa id, I ufcd all the meanes : they ftill refufed, and would none of me, and therefore I gave them up. Seeft thou a man given up to a luft, his heart fo cemented to it, as he cannot live without it f know this is in judg- ment \ o him for fome unconfcionable walking, be- fore, and not pra&ifing according to his know- ledge. 3. There is yet a judgement beyond thefe,when the Lord forfaketh the creature, and withdrawes himfelfe from a mm 3 which though men do little account of, is the fearcfulkft of all others. The loffe of Gods prefence is a lofle un valuable. Take a man that makes wealth or honour his (7^,take that prop from him, and how doth his heart fink with- in him? hovv much more,when the true God (hall be departed from a man ? that God that is the Godot all comfort, if he be withdrawne, the heart finks into a bottomlefie pit of horrour y as when the Sun is gone, all things run into darknefle. All comfort is from fomemeafure or degree of Gods prefence, though men do not take notice of it $ which when it is taken away, there remaines nothing but horrour and defpaire: when God was departed from Saul, 1 Sam.\6. he from that day ran into one errour after another, in his govern- ment, till he yrasdeftroyed 5 andthecaufe of this was finne ; he hadcaft off the Lord, and iherforc the Ml calamity is from jinne. iSi the Lord reje&ed him. The like was Cairns cafe, I Gtn.^. His judgement was, to be banifh'd from! theprefence of the Lord, which he acknowledge eth to be an infupportable punifhment , which he j vvasnotabletobeare. When any trouble is upon thee, fticknot in the I Vft i rindandbarkof it, but looke through it and be- j yoneHt, to the inward root of it $ look to ffnneas the caufe3 and thou (halt find itfo: it may be the immediate caufeandinftrumentmay be fame out- ward thing, fomeenemieof thy difgrace, fome ficknefle, &c. but who hath permitted them ro j work? is it not the Lord? and what is the motive of his permiflion but finnc? men may have many feverall motives to do this or that, but nothing moves the Lord but finne and grace. When an enemy comes upon thee, faynor5 this man is the caufe of this cvill, but the Lord hath ft ffered him to worke5 and finne hath occafion'd this fuflfering, 2 Chron.ii. 5,7. S'bijhak was but the vioUy through whofe hands God powred out his wrath; fo 1 may fay, ficknefife is but the vhH^ it is the Lords wrath ihatis powred out in it. Amend this common enour, that men are ready to feek out the naturall caufes of the evils that befall them: if it be fick- nefTe,they looktofuch a diftemperindiet^orcold, &c. as the caufe of it: fo if they mifcarry in any enterprize, what folly and overfight hathbeen the caufe of it * Thefe are but the natt>rall and imme- diate cau(es5 but Chriftians fhould looke to and feekeouttothefupernaturall. When there came a famine upon the land of Juiah for three yeares, 2 Sam. 23l \ All calamity is from finne. 2 S am. n. i. thenaturall caufe was evident, which was a great drought ( for that famine was healed by raine afterwards) and fo inthofe hot countries famine came by drought alone,but David refts not here, but went to the Lord, and enquired out the rcafon , the finne thaifliould be the caufe of it: And God told him ic was for the finne of Sauly andhisbloudyhoufe in flaying the Gibe$nites: as wife ftitefmen, when they find a mcane perfon in a treafon, they reft not there, but feeke further what deepe heads was in the bufineffe, and who was the contriver of the plot. When Z^fawthe Angels defcend and afcend, he looks to the top of the lad- - der, and faw the Lord there fending them to and fro. Looke not to the ftay res of the ladder , one or two that are next to thee, bat to the top of the ladder, and there thou (halt fee the Lord fending one Angell to do thee a mifchief,mother to be a Sa- viour to thee. If you fay, how (hall I know for what finne it is * Pray earneftly , and enquire as David did,and as hjhua did, when he faw the peo- ple flie afore their enemies, that God would rc- vealetothee the particular finne ; and if thoucanft not find out the particular fin (Tor it may be fome finne long ago committed, or fomc fecret finnejyet be furethat finne is the caufe of it 5 for as in the works of nature, we know the vapours arife out of the earth, and afcend invifibly3but come downea- gaine in ftormes and (howers which we are able to fee,and are fenfible of; fo the judgements may be open and manifeft enough, but not the finnes, but fome fecret finne that paft by thee without notice taken is the caufe of it. Learne All calamity is from finne. Lcarne hence to fee finne inirsowne colours $1*7* finneisafecretandinvifibleevill, and in icfelfeas abftra&ly considered, is hard to be feene of the beft; therefore looke upon it as it is cloathed wich calamities j and when you view it under tic cloa- thing,you will have another opinion of it than you had before. If you fhould know a man, who, wherefosver hee comes , doth nothing but mif* chiefe, poyfons one, ftabbs another, &'c. and leaves every where fone prints of his villany $ how hatefull and terrible would he be unto you < it is finne that playesall thefe reaks among lis- if finne come upona man cloathed \md armed with Gods wrath, as it often doth at d !ath, then it is tt r rible. Why doe we not looke upon it thus at o thertimes, but becaufe we do not behold i: in the fearefull effe&sof it, as then in the wrath due to it we doe < Sinneis the fame at all times elfe, but our fancy is not alwayes the fame, as- the bocy is alwayes the fame, though the fhadow bee greater or leflcr: that which we now count a fmall finne, as fwearing , and petty oaths , will one d: y be terrible ; fuch a finne as was committed by A- nAnias and Sapphira would feeme fmall, it may be, to you in it felfe alone, but fee it clca hed wi h that judgement that befell them dying at the Apoftles feet 5 fo fee the finne of ^ihabs oppreffmg ?id~ beth, which you a?ay looke at but as doing a little wrong to a poore man, by a great man; but fee it cloathed with Ah As death, and the dogs licking hisbloud, anditwillappeareto bemoft hainous; fo the prophanenciTe of Nadab and Abibu, offering ft range fire. Lernc, AH calamity is fr&m finite. Objcli. Learne, that if you would remove the crofle, you rauft remove the finne firft. You may ob- fervcitindifeafes, that twenty medicines maybe ufcd5 end yet if you hit not right upon the caufe of thedifeafe, thepaticnt is never the better; but if that be removed, thefymptomesprefently vanifh: fo when fbmecrofle is upon us, we fet our heads, and hands , and friends aworke to remove it, but all invaine, whilft we hit not the caufe, and that is finne, which whilft it continues, the crofle will continue. The reafon why our peace and profperity is en- tertained with fo many croffes and troubles is, be- caufe our lives are interwoven with fo many fins. The caufe of Gods unevenneffe in his difpenfations of his mercy towards thee, is the unevennefle of thy carriage towards him. Haft thou a health- full body, a fureeftate, many friends? Think not that thefeihallfecure thee: ktAdam inparadife, Salomon in his glory, David on his mountaine, which he thought made ftrong ; and you (hall fee Adam , when finne had made a breach upon him once, quickly made mifcrablq and finne bringing in upon Salomon an army of troubles after it; and rpon David in the height, fin bringing in upon him the hazzard of his kingdomc, the rebellion of his fonne : finne in a mans beft eftate makes him mife- rable , and grace in the worft eftate makes a man happy. /W with a good confciencc was happy in prifon, David through faith was happy at Ziglag. Buc you will fay, how isit^ that calamities thus follow All calamity is from finne, follow upon finne t wefcele no fuch thing; and thus becaufe it is deferred, the hearts of men are fet to do evili. All this is to be underftood with this caution, that finne when it is perfected , brings forth death , and not till then. God (hyed till Ahab had op- preffed Naboth, and gotten pofTeffion, and then when he wasfeen, God fends the meffageof death to him, What, bsjt thou killed, and alfo taken poffefi on f Thus W^,hewasathiefe whilfthckepnhe bag, and went on in many finnes in Chrifts family, and ChriftJ lets him alone 3 and he goes on till he had betrayed his Mafter 3 and then when his finne was peifeded,and come to its full ripenefFe,then at laft Chrift comes with judgement upon him. There is a certaine period of judgement, and if rhe Lord ftay execution till then, thou halt little caufe to comfort thy (tlk.Ecclef 8. 11, 12. Becaufe fen- tence againft an tvi&workeis not jfieedtly executed, therefore the heart* of men are fet to do evil! : As if the wife man (hould have faicf , . Goe to you , you that have peace , and comfort your felvcs in this, that whatsoever the Word and the Minifters threa- 1 ten,yet you feel nothing«yet remember tha't : s foon ; asthefiniseommitted, the fentence goeth forrhv| (&rherfore he ufech the word fentence to exprcfie ! this) though it be not fo fpeedily executed, yet it | goes forth at the fame time with the commiflic n ot' rhe finne. The fertence, you know, is one thing, the execution another 5 and many times thereis (and fo may bee here) a long diftance he twixt the fentence of the liidge, and the wind wot in their wings ,V erfe 9. that is, when their finnes are thus full, and their meafure fealed up, their judgement comes fwiftlylike the wind, and carries it into Shinar, and there this wickednes is fet upon its own bafe, that is, in its proper place, a place of mifery , as hell is faid to be ludas his owne place. Sinnemayfleepe along time, like a fleepingdebt, which isnotcall'd for and deman- ded for many yeares: but if a man hath not an n acquaintance, jw^m Of calamities remoVd in ludgement. I 2 87 acquaintance, the creditor may call for ic in the end J and lay the debtor in prifon. It was forty yeares after Sauls flaying of the Gibeonites ere execution went forth,and vengeance was call'd for it. So la- ths finne which hee committed in flaying K^ibner ("which was flaying innocent bloudj flept all Da. vidstimc, till Solomon came to the crowne. Doe not therefore as ill husbands in debt, that fufter the fuite to runne onfromrearmetoteatme, till they bee out- law'd, and pay both debts and I charges, and all. Thy finnes arc a bringing/^/// 'damnation, and it \ /lumbers not • it is on fooce al ( ready, and will oycrrake thee, and meete at thy jour - 'neyesend, theendof thydsyes. Let it therefore be thy wifedome to take up the fuite and compound the matter with God betimes, elfe thou fhalcnot onely pay the debt and fmart for the finne it felfe, but for all the time of Gods patience towards thee, the riches of Gods patience fpent, and beare all the ar re rages, Rev.i. I gave her /pace to recent , butjhee repented not-, God meant to make her pay for all the time hee gave her to repent in. The next point from thefe words i > : That if the calamity bee removed, and the finne bee ! DoU, not healed, it is never removed in mercy, but m judge- ment. . Hee doth here promife firft to forgive the finne, and then to heale the Land ; fo as if hee ihould have healed the Land without forgiveneflTe, ic had beene no mercy. Becaufe i88 Retf. *.\ Rcaf. rfi. Of calamities remoVdin Judgement. , Becaufe finnc is worfc than any croflewhatfoe- Iver. If therefore hee cakes away thecroffe, and I leaves the finne behind, it is a figne thou arc a man whom che Lord haces. When a Phyfician cakes I away the medicine, and leaves che difeafe uncured, 1 it is a figne the parties cafe is defperate ; or that the j Phyfician meanes to let him perilh. Becaufc che Lord doth nothing in vaine ; if ther- fore an affli&ion doth a man no good, it muft needs do him hurc 5 for that which doth neither good nor hurt, muft needs bee in vaine. That was a property of the Idols of the Heathens ( which are called the vanities of the Heathen,) that they did neither good nor hart : And fuch fhould Gods adions bee. Therefore if the croflc doth a man no good by hea ling his linne, it muft needs dd him hurt. You will aske what hurt i It doth ddificarc ad Gchennam: builds thee up to deftrudion. If you faw a cor- rafive applycdto theliveflefhandtoeatcoutthat; and not the dead, you would fay it were applyec for hurt : Soifyoufecanaffli&ionthatworkesup- , on the live fle(h,that wounds thetheart with forrow; but takes not away the fin, fuch a crofle you woulc \ reckon not the medicine of a friend3 but the wounc of an enemy. By this thou maieft judge of [thine eftate, and ol Gods love to thee, by the iffuc of thine affli&ions Tis true, that all kinds of croffes fall alike to all fickneffepovcrty, &c. upon the godly and the wic ked 5 the difference is onely in the iffue : The fami Sunne fliines upon all, bur it hardens one, and itfof tens another $ and the fame-winde blowes upon all bu Of calamities remoVd in hJgement. uciccamcthone Ship into an H wen, and daflieth nochcr againft a rock. Confider therefore whe- ner thy afflictions brings thee home to the Lord, r whether it drives thee from the Lord upon the ockes. Tis a common obfer vation,that when phy- '.cke works nor, you fay the partie is mbrtally lick: io when afflictions workenot, it is a figne hee is a lan of death. If, as CMttt.y. Hee that takes not Io admonition from his brother, is defperately wic- 'ed, either as a Swine to trample on it, or as a Dog o devour : How much more, when a man is admo- ii(hed by God himfelfe, and is worfe after it ? ^ow every affii&ion is an admonition from the Lord. In the fifth of JB/aj when God had pruned lis vineyard, and it did it no good $ it was then at he next doore to deftru<3ion, and laying waft. If hercforc thou haft had fomc great affii&ion, and low it is off -y thinke with thy felfe what profit and jood came to thee by it. Did it come from Gods providence, or not? if it did, there was lbmthing he ntcnded,and which it did imtiraate to thee : If thou ;hen didft I uffcr it to pafle by without raking any no- tice of Codin it,or if thou didft3yet art not reclamed, God muft needs bee exceedingly provoked, he will fuffer the tree to ftand one yeare or fo,tofeeifit will bring forth fruit, but if it doth not, then fay es , cutitdowne. There are certaine times wherein the L o & d by affli&ion, fhewes himfelfe (as it were J to a man, makes apparitions, fo as a man may grope after him and feele him, and take notice what hee would have. If fuch pafle away,and no good is done, it is V no 289 290 Sin removed, calamity removed. no prefagc of health , as is that fickneffe which comes by phyficke,but of deftru&ion $ 'tis but as a drop of wrath fore- running the great ftorme, a cracke fore-running the ruine of the whole buil-] ding. Seekcnot therefore indiftreflfe, fo much to have the crofle removed, asthefiane, lames i.Rg. Joyce, faics the Apoftle, when you fad into furJr) tent attorn ; which he would not have faid, if heal- ing the finne had not beene the greater mercy, than the injuring the affl the crojfe wiUfureljfA low, and be taken away alfo : either it,or the fting o it ; fo as it (hall be as good as no crofTc. An affli (fiion confifts not in the bulke of it, but in the bur then . What is a ferpent without a fting < what i a great bulk, if it have no waight < God can C fafhion the heart, as thatit fliall not feelethebui den of it. i. Becaufecroffesdocomefor finne. Indeeci fame are not for finne,but for triall, for the conti mation of the Gofpell; fome for the glory < Goi '■ Sin removed, calamity removed, " Reafi Jod, as that blindnefle in the blind man 5 fome or trial! onely, as Abrahams offering up his fohne, ec for the moft part they come from finne. 2. God never affii&s bur for our profic: fofays ie Apoftle, Heb. i 2. Our fathers after the flejb cor. ?<5W**,notalwayes for our profit but they out f paflion oftentimes; but, He fir our profit: Now hen he hath thereby made us partakers of his olinefTe , and fo we have ceafed from finne, then e will ceafe to affli<5L It was otherwife (you will fay) with Davld:his nne was forgiven, as Nathan told him, and yet rhe rofle was not removed, for his ehild died, and the vord departed not from his houfe. There is an exception in thefe two cafes. 1. Offcandall, when the name of Godisblaf- 4iemed : then though he forgive the finne, yet he bay go on to punifli for his names fake. I 2. When wearenot throughly humbled : for leremaybe true repentance , when our ilufts are ot enough mortified : God doth it, that the heart by bethemoreclcanfed. Thus David Pfal. 51. riesoutofhis broken bones , and why 1 his heart rie fayes ) was not cleanfed , and therefore he rayes for a cleane heart and a right (pirit. This affords matter of comfort. When any tdgement is upon us, we are apt to thinke we fhall ever be rid of it: but if thou canft get but thy j -art humbled, and thy lufts mortified, God will j kc away the Crofle. It is our fault to fay, when e are affli&ed, that we fhall never fee better dales: hyfo? is not God able to remove it? and if the V 2 finne 2pi objetf* Jnfo.l Vfe. xyi Sin removed, calamity removed, FINIS. finneberemoved, he will be willing alfo. No man isinanhard cafe, but he that hathan hard heart: we are apt to think in all conditions, that what is at prefent, will alwaies continue ; if we be in profpe rity , we are apt to think as they in the Prophet ,that to morrow will be a* to day, and much wort abundant. foifinaffliftion,tofayalfo, that as it is to day, it mU be to morrow, and fo for ever, B Jt know, t hit if you humble your felves, and turns from the evil! wayes, God will take away the calamity. There is an excellent place for this, i Pet 5 6 Hnmkli pur felves under the might) hand of God, a»dhejb*L exalt you in due time. When a man is humbled by God, kr him humble himfelfe, and then God vvi" exalt him -y that is the due time, and he will no! (lay one jot longer. And that which I fry of pn fent affliction, I fay alfo of crofTes for the future wh:ch you may feare,that your finnes will bang; That if foa humble yotw felves, and turn e from your cv;ll wayes. Gad mil bt mcrctfuU to you7 and bealeyo». ^ CHURCHES MARRIAGE; 0.% DIG NIT IE- DELIVERED IN SVNDRY Sermons at Lincolnes Line. . Ify the late learned/und reyerend(Divine> IOHN PRESTON, Dr.in Divinity, Chaplaine inordinary to His MajeJIj, Mr. of Emanuel v oil edge in Cambridge, and fomtime Preacher at Lincolnes Inne. Ho s. 2. 19. / mil betroth thee unto me for ever ; yea, I will betroth thee unto me in right eoufneffe, and in judgement, and in loving kjndneffe, and in I mercies. IS A. 54. 5. For thy maimer is thy husband ; the Lord of hofts is his name. LONDON , Printed by 1^ Badger for 2^. Bourne at the Roy all Exchange^ and A. 'Boler at the Marigold in P a u l s Church-yard , and R.Harford 2X the gilt Bible in Jgueenes-head Alley in Pater-no fler Row. 1638. CHVRCHES MARRIAGE- Ephe $. 5.32. This is a great myfterie, but I ft eake concerning Chrift and concerning the Church* H E point out of thefe words is this, that, There is a match between Chrift and the church: and confequently, betweene Chrift and every parti- cnlarman that is a mem- ber of the true body of *^^2P$ Chrift; this is the great Myftene the Apoftle tells us of in this place. To open which, let us confider wherein this match con (ifteth, what fi* militude it bath with the I ordinary marriage whichisbetweenea man and his wife here upon earth, it confifteth in thefe five things. A a Firfb TheQburcbes Marriage, I. Fir ft , as in marriage there muft be confentof the parents, fo here, the Father hath given bis Sonne to us, and likewifehcehath given us to che Sonne wherein wee are to confider the great meTcy of God that hec would beftow his owne Sonne upon us,which is the reafon why the A po- rt le faith in Efhef. i. Bleffedbe God, even the Father of our Lord lefts Ckrift, that hath blejjed w with aUffu rituall bleffings in heavenly things in Chrifl, that is^ that hath givenus his owne Sonne, and with him all things elfe,and Him likewife/>r«*, when wee . were ea ft away men. That thus he fbould give us 1 to his Sonne, and match us with him , tharis the j fir ft thing. The fecond thing in marriage, is the mutuall confentof the parties thcmfelves that are to match together , wherein we are in the firftpface to confider, the confent of the Sonne, the Hus- £W,bccaufe we know that the man is the fuitor, he begins, and if hee had not , who could have knowne the mind of thtLerd Itfus ,that he would match fo lo'tfe , that he would match with finfult duftandafnes, except himfelfc had declared it, his Church feckes not firft to bifn , notbecaufc modefty forbids it, but becaufeftie knew no fuch thing , that there was fuch an Husband for her-, (lie indeed had moft need to feeke,becaufe fl>ec flood in need of fuch an Husband, Chrift mat- ches with her , not for any need he had of a wife, butonely fortheneed his wife had of him. Now his Father from eternity had ordained this Wife for his Sonne, and therefore hee muft have her, and ^ 'The Qhurches Marriage, and he could have noother. Therefore, firft fee if the Sonne be willing, for this he hath declared it plainely in his Word, We are Ambafidors^ faith the Apoftle, 2 Cor. j.befeechingyou in Chriftsftead, to be reconciled to God, and in Matth. 1 2 . you fee, all were invited to the Marriage , and ali thofe fpee. ches 5 Goe preach the Goffcllto every creature under heaven , and Come unto me all ye that are votary and hea- vy laden : and that in Rev. 21. Let whofoever mil come •, this I fay , declares the confent of the Son that he is willing. Now, fecondly for our confent, we have that wrought by the holy Ghoft, by a double workc. One isa workeof the holy Ghoft, difcovering to us the thraldome,and bondage, the death and danger wherin we are, and alfo difcovering to us our owne finfulneffe , which is ncceflary, becaufe a man is ready to be conceited of himfelfe, and fo is fomewhat coy, and unwilling to yeeld to the fuit of Chrift, but when the holy Ghoft hath fliewedamanwhatheis, that he is fuch a one as he never thought himfelfe to be ,hee then begins to thinke, that hee is unworthy that the Lord fhould vouchfafe him fo much favour s hee is rea- dy to fay as Abigaile faid to J>amd^ when fhc was fpoken to, to be his wife, Lord what am I that thou fhouldcft fo fane refpeft me ? Let thy hand, maidvafb the feet of my Lords fervants, lam worthy ofno better office 5 1 fay this is one workeofthe holy Ghoft , thus to prepare us to this match. The other is to prcfent Chrift unto us , and to fit him above all the world for us in our apprehen- Aa 2 fions,. i Cor.f . Match.st. Revel. »i. I — Yhe Qhurchcs Marriage, fion vvb icil is done 'Dy llie vv°rk °^e 'lol'V Ghoft manitellingChrift, and his beauty- when Chriil comes co joyne our love, heeisfainc to ufe his skill to joyne us : and all that wee can doe co fct himar, is nothing, except the holy Ghott (hew. von Jefus Chnft,and except withall, hee make a fecret impreffion upon thchcart, except therid be a fecret inftu a wrought in us, canfing us to' long after Chrift, wefh.all never bringour hearts to confent to this Marriage. Now therefore 3 as there goes a fecret vertue from the Load-ftonCy that makes a fecret impreffion upon the iron , and when that is done, the iron refts not, but drawes- neare to the Loade-ftone , fo the holy Ghoft that is fent from the Father, m^es an impreffion upon our (pints , that wee have no reft till wee obtaine Chnft.. This is called in Scripture, a Drawing to> Cbrift ; None comes to me except the Father draw bim^ that is5 except the Father worke powerfully upon him , and make him willing to come : for that is j the meaning of drawing, when the Lord turnes as it were the will of a L ion , makes him a Lamb, when he gives another will. This confent muft not be mentall onely,kept within the breaft, but there muft be an expreflion of this confent, and it is in atnutuall covenant; fothen the third thing is the Covenant betweene Chrift and us which is an everlafting covenant on both fides, an everlafting covenant on Chrifts parttobeou's, tobeftowhimfelfe on us and all that is his, whether falvation ,remiflion of finnes, fanftification, glory, his death, obedience, all' he The Churches Marriage. he did or is, all is ours : andagaine, a covenant on our parr, to give up our felves to him , and this for ever j and all that is ours : as our finnes are made his, fo all the good we receive from him, we promife toimploy to his fervice. Now , this is but as the Efpoufals* The fourth is that unUn that followes upon this, and the folemne celebration of the Mar- riage which is done in baptifme, when you were asked this queftion, even as it is in ordinary mar- riage, Will you have this man to your wedded husband, will you take him for better and for wor/e, will you be content to renounce all others and to be alone to him , toferve and obey him ? fo in Baptifme it was ask't , Will you be content to deny ungodlincfTe, and worldly lufts, to re- nounce the world , the flefhandthe Devill,&c, When men were of riper yteres and converted, this was anfwered to by word of mouth from the party himfelfc, and now when you are baptized young, it is even as it is in marriages which are made when the parties are under-age , which when they come to age they ufe not to difavow, but are obliged to confirme it : of that force is Baptifme unto us. This I fay, is the folemnizing as it were of the nuptials betweene Chriftand us, when we are baptized into his Name, when wee leave the former name that wee had before as a wife doth ; wee forfake father and mother and cleave to him , fo that a man is no more Sui juris , but is given up to this Husband , to live after his will , to be fubjeft to him in all things , and take A a 3 him 6 The Qhurches Marriage, him even as he taketh us 5 he takes us to keepe us inficknefTe and in health, nottocaftusoff, not. withftanding our infirmities , but to keepe to us and communicate himfelfe alone to us , and not to reprobate men caft off ; fo wee take him with all crofles andaffli&ions, that attend the profeffionofhim, to follow him through thicke and chinne , as well in adverfity as in profperity , and to keepe the foule chaft to him , and not to proftitute it to any luft or any creature. Thelaft, is the confequents of this Marriage and union , we have part in his goods , whatfoever is his, is ours, and ours is made his , our debts are made his, and againe , all his honours and riches, and privilcdgesare made ours , there is an union betweene the parties , My Belwtiismine^ni Ism his , and then we haveintereft in all that is his. Welcome now to apply* this, and make fomc ufeofit. Fitft, if there be fuch a match, betweene Chrift and every beleever, fo that no man is partaker of any thing that is Chrifts , except he hath him firft* then take heed of applying the benefits of Chrift prepofteroufly to thy felfe,for except thou have him firft, it is but* vaine conceit to thinke any thing of his belongs to thee, to thinke of re- miifion offinnes and adoption, and all the privi- ledges, and .to apply them to thy felfe, and to think when thou art but once perfwaded of it, to thinke fo, that they are prefently thine 5 I fay, this is but a meare dreame and conceit, except thou be married to Chrift, that •thou have the Lord ^ The Qhurches Marriage. Lord himfelfe, thou haft nothing to doe with any thing that is his, He that bath the Sonne hath life, and all things pertaining to life and GodlinefTe, buthee that hath not the Sonne, hath nothing, nei- ther life, nor any thing elfe. Therefore that you be not deceived, you muft look on this as the ground of all your comfort, am I married to Chrift > Is the match made betweene me and him ? if it bee not, know that whatfoever thou thinkeft of for- givenefleof iinnes, of any blefling, fptrituall or temporall that it is thine, thou doit but deceive thy felfe therein with vainewords,it is not thy per- fwafion that makes the match, this is a point of great weight, therefore examine thy fclfe ftri&ly herein. You will fay,how (hall I know it ? I anfwer, youfhall know it by this. Firft, confider whether thou havefhe confent of the Son: for that is the firft thing^as was faid,thou muft confider, whether the Sonne have given his confent or no : Now it is true that in the word he hath declared his confent ,but docft thou beleeve that > haft thou applied this word to thy felf ? there are two things which beare record with the Sonne that he is willing to match with us,and that is the Word and the Spirit : and confider if borh have come home to thy heart yea or no, to teft ifie this. Firft, I fay, Chrift he hath declared his will to match with us in his word: for though there bee no particular promife to fohn or Thomas, or to any particular man, to fay -Chrift is willing to marry A a 4 thee J Quefl. Anfw- 8 TA* Churches Marriage. thec,vet there is the generall that includes the par- ticular, as vvc find the fabftancc of this generall , jill thAtreceivt him fbdll tee faved^ then.faycs the Soulc, but I am one that am contained under this generall, this generall fpeakes to meas'well, and that as fuxly and ascertained, as ifaMeffenger were fent from heaven to affure me that the Son is willing to match with me, for thou muft lookc what ground thy faith hath had, whether thou diift find fuch a word as this, and whether thou canftapplyitto thy felfe, and haft laid hold up«i on it, and by reftingon it, haft put thy feale toit,1 that God is true in fuch a fpeech as this : For you muft know my beloved, that Faith muft have a wcrd, that is the proper objeft of Faith/for if Faith had nothing clfc for its objed but a perfwa- fion,orfancyofourowne, faith were but a weak thing, for ic^ould alter according to the obje& and ground upon which it is pitched: now a mans owne opinion it is changeable, and mutable, but therfore we arefaid to be rooted and grounded in faith becaufe it hath a fure foundation, there is a rocke for faith to be built on, which the gates of Hell cannot prevaileagainft: now the rock upon which faith is built, it is the word of God, fo that that faith, wherby thoubeleeveft thou art juftified,that thou art grafted into Chrift, that thou art match- ed with him3thathe is become thy Husband, I fay even that faith of thine muft have a word of God to be grounded upon, thou muft find fomething intheWord that muft teftifie to thee that Chrift is vvillingto match with thee, for you know there is nc The Churches Marriage. p no match without mutuall confent, and therefore thciirft thing when thou commeft to bee married to him, is tokrow^tliat there is fuch a match, and that the Sonne is willing to match with thee. Now ho.v fhould any man in the world knovv thatj except he declare himfelfe? and how cmft thou know he hath declared it, but from fome word, from fomewhat that he hath revealed in the Scripture, to which all thofe places that I named before doe ferveT Goe preach the Gofpefftvnery crea- ture undeihca.vcn} and Come unto mealljee that are wary and heavy laydeny &c. and me are Ambajfaders befeeching you to be reconciled. Thefe an i the like arc the fure Word of God upon which thy faith muft be grounded, fo that thou commeft to fay thus to thy felfe, well, whatfoever come of it3I am fure t here is a corner Jfonei on which nhofoever is built ^fhal/ not be ashamed nor deceived, I am fure of it from a word that the Lord hath confirmed with a feale, and with an oath; and therefore I reft upoii it. And it is not a bare word, that Chrift hath gi- ven toaffure us of this> which is a figne it is a hard thingforustobeleeveit, it isnoeafy thing, for there is added to the word a feale,and it is confir- med with an oath, fothen that is the firft thing thou art to confider,whether thy faith hath beene pitcht upon fom fuch word,and whether thou haft applied that word to thy felfe or no. In the next place befide this word, there is a witneffe from the fpirit,thereisa wondrous work of the Holy Ghoft, which faith to a wans hearty bee of good comfort, feare not , I am thy falvation* If you fay 10 The Churches Marriage, Anfa- Qutft. fay to me what needs the witnefTe of the fpirit? is not the word enough ? if Chrift declare himfelfe fo farre that in plaine tearmes bee is willing to match with us, what need the fpeciall witnefleof the Holy Ghoft? Ianfwer,there isvery great need of it, becaufe the Word of it felfe is not able to comfort , and quicken and releeve us, it is not able to beget in us peace, and joy, andrighteoufneffe, but it is even like a dead letter, it is a cold dead thing, able to doe nothing with the heart of man without the Spiritfthiswefindby experience,the cleared argu- ments,and the moft comfortable that the Scripture ufeth to comfort a man indiftrefle that hath his Confcience troubled with the apprehenubn of his fin, and of Gods wrath, they are all nothing till it pleafe God to fend hisowne Spirit tobeare wit- nefTe to a mans fpirit. You will fay, what is this witnefTe of the Spi- rit^ I anfwer, it is a certaine divine exprcflion of Chrift to the foule 9 whereby a man is fecretly af- furcd without any argument or reafon , that he is his falvation.-foryou muftknow, that there are indeed two things befides that confirmc this truth to us , that is, the ground wee have in the Word , and the efFe&s and fruits of fan&ificati- on3 butboththefedoeitby way of argument, for when a man argueth thus , I fee this general] propofition, All that believe fhall befaved, but I am one that believe , therefore I am one that am contained under the gencrall pardon 3 this I fay, is »■ ■ I I ■■ ■ ■ The Cbur ches Marriage. 1 1 is by way of argument. Soagaine, Ifindeinmy felfe the fruits and effe&s of ian&ification, and I am fure none are fan&ified , but they are alfo ju- ftificd 5 and they have received the Spirit of Chrift , therefore I know I am one that belongs to him, all this is but the witnefle of our owne fpirits, forthefeare but colle&ions , that our owne fpirits gather as a conclufion from the premifles) but now the witnefle of the Spirit, the witneffeof the holy Ghoft, itisa difttnft thing from this, therefore Rom. 8, 1 6* it is faid , to wit- nefle together rith eur ffirits , and therefore is a diftind witnefle from our fpirits, that indeed witnefleth the fame things , but the witnefle is diftinft from that of our owne fpirit, and that is without any argument or reafon at all, beinga fecret manifeftation made to the foule , whereby we are comforted and allured, that ourfinnesare forgiven, and that Chrift is willing to match with us. Now confider if thou wouldeft know whether thou be one that is matched with Jefus Chrift, whether thou have this double witnefle or no, of the Word and of the S pirit. You will fay, hath every one this fecret tefti- moniev I anfwer , that every one hath it in fome degree, more or lefle, for that fame in Ro. 8. \6Jhe Sprit mtnejfetb with our fpirits, is a general prop©fition,it concernes all beleevers , even with every mans fpi- rit, the holy Ghoft beares witnefle, but then we muft take the words in the right fenfe • It is true, in fome theSpirit fpeaks moreevidently and audi- L bly> gjitft. Anfam 12 Tl r Marriage. I bly 5 with joy unfpc *>he :e bright and :>, and fuch :po- rare, fpecial] f commor.-v rfw (bmc great humiliation or :o prepare us it enter- all conflict, they are even at ikrshsm , and Iscif^ an&Pstli m OC a ^ J . 1 1 . Beifgnd c—rAgt pud, thu muft vitntfe sfmc *; Rme* &cm fo when he vras at Corinth , Ps%l be of good comfort* 1 am with! Uhoe.^8, iS.;. AH the . vereonfpeciall ocoJ I uy d 5 ipeciall rritnef- > of the h?Iy'Gboft,when the holy Ghoft fpeaH mi theft are difpenfed to us accoiJ j to the good pleafure of God , and commo*. :r fome fpecUU purpoie : n eryonc h*:r rhJskindofteftimo. : : h Co much witneflc from the : *> doth wit, that Cbrift neb nth : iTijthachehathormay haveint: i , and in all the pr v, every one hath more or left, eciall degrees of the e idem fpeak Dg >f the holy G :.:,.; re difpenfed but to Tocec itbaveitbat for a fpeciall time .-this . ^. The fecocd thing thou art to enquire into (if thou wouldeftknowr lftherebeany iuch match, between;: Chri I 1 > 23d thee, ) what thy otrnc confent hath beene and is, which herein is noci~ Drds The Churches Marriage. i] words onely, but is given then, when thy heart and affe&ions doc , or can make this anfwer , that thou art willing to match with the 1 ord Jefus, & this I give as a fi^ne to examine tby heart by^ for it is not in the power of any man living to bring his heart to this content, nor is any crea- ture able to doe it D you may as well bring fire and water to agree together, as to bring the heart of a natural! man to be willing to match with the Lord5 but it is a Tpcciall worke of the holy Ghoft, that muft mouldthefpiritanew, andbreakeall in pieces, and caft thee into a new frame, that muft make thee willing tocome intofonearea Communion with the Lord Jefus 3 for oi)r fpirits arequitecontrary to it. Onely concerning this, take this caution , that it is Rot fo much what thou art willing to fay in any cafe or condition, for it may be a man may be willing fometimes to match out of feare, or hope , or out of fome by refpeft, I fay y he may be willing to doe any thing -and to be married to Jefus Chrift, but it is another thing when a man can fay , that it is the inward bent of his will , to have it done , it is the bent of his inward affe&i- on, the ftreame of them runnes that way, this muft be wrought by the holy Ghoft. And take heed thou be not deceived in it, for there are ma- ny unfound and falfe conceits , fome there are that ■ are willing to match with Jefus Chrift, when i they are in extremity, when they are on their j death-bed, when they know not how to fhift for j them felvcs, but alas, fuch a confentis farre off ' from i^ The Churches Marriage. from being a right confent , there is no free dome in this confent, that contrad that is made tho- row threatning , it is but a compelled and con. ftrained confent , this is not that which thou canft J ground on , and yet this is a frequent thing , when men are in ftraits , that they know not what to do, then they are willing to match with Chrift. Be- fides it maybe a man is willing to match with Jefus Chrift for a time , to fcrve him for a fit, for a moneth or a yeere,but art thou willing to make an evelafting Covenant with him, you know that fuch a Covenant is required in Marriage*, that women give up themfelves to their husbands (b long as they live together. Now ordinarily when a man confiders this ferioufly , What , muft I forfake my pleafure for ever ? muft I live to Jefus Chrift, and no more to my felfe ? muft I beftow all my time upon him , and have no more liberty? hereamanmakesaftand , he is not wil- ling to make fuch a Covenant with him , fuch an everlafting Covenant ; therfore confider whether thy confent be for perpetuity. Moreover, it may be thou art willing to match with him iafome good mood, when thou art in a good fit, but that may be but a flafti. There are many that for a fie in fome good mood , when their hearts are wrought on, by fome powerful 1 preaching of the Word , or fome tranfeient aftion of the holy Ghoft they arc willing to match with Jefias Chrift, but this holds nor. Befides againe, many are willing to match with Chrift hereafter , but they are not content to doe ir The Churches Marriage. \% it tor the prefent , but you know it is eflentiall to the Marriage Covenant, that it be in verbis Aeyrt- fenti, for the prefent, that is, I doe take this man for my wedded husbandj&c* not that I promife I will ybut that I am willing atthis time , to give up my felfe tohi m , this prefent refining of tfnes felfe • this is the confent that makes the Mar- riage. But that we may (hew all thefe falfecon- fents , I will runne thorow them bricfely . Firftj there is in fome an errour concerning the perfon, when men are ready to take Jefus Ghrift, and yet doe notconccive aright of him . Whereas the Lord hath dealt plainely with us, as if hce meant not to circumvent us5 and tells every man afore-hand , that ifhee will match with hirn^ hee muft make account to take up his Crofle, and de- ny himfelfe, he muft make account to be wholly to him. Now, when a man lookeson Chrift.<,and conceives him under another notion , and ttiinke he fhall live at other kinde of life more free and loofe, and tliinlces this ftri&neffe is not required athis hands by Ctuift, row there is an errour in the perfbn , and that makes the Marriage fru- ftrate ; therefore take heed you be not deceived in this, for thou muft know this, that when thou art once married to the Lord , then thy will muft be fubjeft to his will , thou muft be content to obey him in all things, thou muft be content to forgoe all , and refine up thy felfe to him, and live no longer to thy felfe but to him. Ycrv there is another errour, that commonly tunnes along with mens son feat when it is not ngto, 6 The Churches Marriage. I righr, which is,whenaman is not willing to take the Lord alone, but joynes others with him, when a man will fo match with Jefus Chrift, that he feekes other things too, when he will feeke ho- nours'with him , and feeke wealth , and feeke the pleafures of this world. Now, if thou match with Chrift, know this, that thou muft be content with him alone, thou muft not joyne pleafures, and Chrift together, thou muft notjoyne cove- toufnefle, and him together, thou muft not feeke praife with men, and thinke to match with Je- fus Chrift, thou muft be content tobedivorced from all other things and be to him alone, and take heed , that this deceive thee not.j And laftlyconfider, whether this confent that thou give, be a perfed confent 5 for there is a cer- taine imperfeft confent that deceives many,when a man hath (as I may fo fpeake) a kind of wam- bling that way, but it doth notboyle up to that full height of refolution , when a man makes fome kind of offer , he makes well towards it , but he doth not fully refolve to match with the Lord Jcftis, andthisisthat, that excludes many from this match, that, though they have a kindeof willingnefTe and vclleity , yet it doth not come to a fixed 5 folid, peremptory refolution. Now, you muft know this , that whofoever matcheth with Jefus Chrift, muft be fo fully refolved >that he muft befhookeoffagaine with nothing : this refolution when it is impeded and by halves, when thou doubteft whether thou fhouldeft doe it or no 5 this is a confent that is not accepted , all this ^ The Churches Marriage. i y this while there is an errour on thy part , this is the iecond thing to beconfidered, asthoumuft confider whether thou beleeveft the confent of \ Jeibs Chrift, fo I fay in the fecond place, if thou j vvouldeft know whether there be a match be- I tweene Jefus Chrift and thee, confider what thy o* nc confent is,and take heed thou be not decei- ved in it. Thirdly, to know whether there be a match betweene the Lord and thee, confider whether there be an union made betweene you and him : now, this union with Chrift, it is not meerelya reIativcunion,fuchasis betweene husbands and wives, but befides this , there is a reall union, when Chrift fends his Spirit into the heart* therefore thou muft confider, whether thou have the Spirit of thy Husband dwelling in thee or no, for except thou have the holy Ghoft to dwell in thy heart , it is impoifible that there fhould be any match , for there will be alwayes jarres an*d diffentions betweene you , when thou haft the fame Spirit, then there is the fame will, the fame defires , you love and hate the fame things . there- fore in confidering , whether there be amatch or no, this is a great thing, it will not deceive you, confider whether thou have the Spirit of thy husband. I find that the Apoftlein all his Epi- ftles, he takes this as the lure argument toper- fwadehimfelfeand others, that they were graf- ted into Chrift, that they bad received the ear - | neft of the Spirit, I need not name to you parti- cular places , they are fo exceeding frequent. // B b any 1 8 The Qhurches Marriage any wan have not the Spirit of Chrift , bee is not his. Zom. 8. but if you -have the Spirit, you are fure you have the Sonne. Confider therefore, whe- ther you have this Spirit in you or no, whether thon walke according to the Spirit or the flefh, guided and led by the Spirit of Chrift in all, for that is the way to know if thou have the Spirit, A man may walke after the vanitie of hisowne heart, A man may walke after the vanity of his owne mlnd,whenyethehath fome good motions and good defires -y fo that if thou wouldeft try thy felfe, whether thou haft the holy Ghoft, the Spi- rit of thy Husband, thou fhalt find it by thy con> | ftant courfe, as you have it^Gal.^Jf you have tbefti- |f/f, live in the Spirit^ that is, confider what thine | ordinary courfe is, whether thou be guided by the | HolyGhoftorno. To knoT whether this fpirit dwell in us or no, we muft not take it upon conceit and fancy, but you fhall find it by reall and fure eflfe&s. If you j have the fpirit, he will be as fire in you, / mil Bap- I tiz>t)oy with the Holy Ghoft ^ and nithfire^ that is, the j Holy Ghoft fhall be as fire ; now the nature of fire [ is, to difcover it felfe were it is* If the Spirit be in [ ! thee, he will be as the Pilot in thefhip, Heewillj dired thy courfe, and buildup the kingdome of! : Chrift in thy heart, that is the third thing, confi- 1 der whether thou have the Spirit of the Sonne. Fourthly, if thou wouldeft know whether Chrift have matched vvirh thee, then be fure of this, that \hebatkwafbed thee from thy filthineJTe^ looke to that that as another mark wherby thou maift difcerne j it The Qhurches Marriage. ip it: For though Iefas Chrift marry thcc when thou art in thy bloud , yet when thou art mar- ried once, he fuffers thee not to continue fc, but lie will clenfeand wafh thee from it, as we fee in this Chapter, the Apoftle exhorts Husbands to love their wives , us Chrift loved the Churchy and gaze hm- felfefority that he might fantlifie, and clean fe it vcith the wafting of water ^ by the voord^ that he might pre- fent it tohimfelfa glorious Church not having spot ortvrinckle>or any fuch thing, but that it (hould bee holy without blemijh $ marke it, when Chrift hath mar- ried thee, hisendis,toprefent thee pure, to wafh thee. Now confider whether thou find thy felfe deanfed from thy filthinefTe, and from all filthi- nefTe, for when he wafheth any, hee wafheth them from top to toe, though not fully in refpeft of degrees, yet he fuffers not any fpot or wrinckle, to remaineconftantly upon them. For the mea- ning is, not that this wafhingis perfe&ed fud- dainly ^but when we cometo heaven, there fhal not be the lead wrinkle at all : but notwithftanding he {o wafheth them here, that there is no fpot re- tnaines, that is, they allow not themfelves in any finne, that they wallow not in any puddle, he fo clenfeth them from every finne, that it doth not abide there, a beleever is ftill purifying himfelfe , though he be ftill defi 'ed; therefore confider with thy felfe, whether Chrift have thus denfed thee from al pollution of flefh and fpirit.Befide in this waftiing, he doth no: onely clenfe thee from all outward defilements, but he will wafh thee from thy filthy nature, not/onely from the outward Bb 2 ftaynes lO ^Ihe Qhwches Marriage, ftaynes,but from thac fwynifn nature : for though a Swine be wafhed cleane, if (bee retaine her na* turc (he will be ready to fall into the next puddle, (be meets with 5 but now when Chrift wafheth his Church,he wafheth them from the filthineffe of their n ature, even every man whom hee wafheth : Therefore confider if thou find this purifying of the Holy Gboft orno • for whofoever is waihed by Chrift, there is a certaine fimplicity and plain- nefle of heart, that though he fall into finne, yet his heart is upright with Chrift, as wee fee in 2. Cor. 1 1 . 3 . 4. / *w» iealous over you with a godly tea- Uuf% for I have prepared youfor one husband, toprefent yon a pure Virgin to Chrift, I feare leaft as the ferpent beguiled Evey fo your minds (hould bee corrupted from the fimplicity that is in Chrift. Marke, the Apoftfe fpeakes of the Church, as it is in this life, my en- deavour is to prefent you as a Virgin, what is that? that you bee not corrupted from the fimplicity that is in Chrift, but that you may have a plaine heart, that hath no deceit, that there be not a dou- ble mind. Chrift fo farre clenfeth,that the heart is upright in every thing, therefore by that thou fhalt know whether thou bee wafhed or no, for though lefus Chrift marry us when we are Ethio- pians, yet when he hath married us, he puts a beau- ty upon us.Confider whether this beauty be put or thee orno, whether thou bee fo wafhed fromthj filthineffe; that there doth a new beauty appeare that that naturall blackneffe of th ine bee removed throughout: indeed it ;s removed but in partfoi degrees, but yet there is a general!, through on t re moving of it all Over. Laftly The Churches Marriage* zi Laftly, if thou wouldeft know whether thou be matched or no with him, confider whether thou have the wedding garment. In Matth. 22. and Luke 14, you fhall finds the parable of the King invi- ting men to the marriage of his fonne, and there arc many that come, but one of tbcm wanted a wedding garment : What is the meaning of that ? many men come to the wedding for cheare, many for the benefit they might receive, or fuch by re- 1 fpe&s, becaufe they would doe as other s doe, be-j caufe they might efcape cenfure; many motives' there might be to bring men to this marriage fea ft .: but now to have the wedding garment,that is the trvalU Now what is the wedding garment ? It is a wedding affe&ion, it is to love the Bride- groome himfelfc, his perfon, for wee are not oncly gueftsjweaienotfotounderftanditjbutfuchguefts as withall arc married to the Sonne. Now he that comes to this wedding without a conjugall wed- ding atfe&ion, he comes without the vveddirg garment-therefore confider with thy felfe whether thou have that affe&ion or no. You will fay, what is this marriageaffe&ion ? Ianfwer, it is fuch an affe&ionwherebyaroan pitches on Chrift, he chufeth him before all ethers, ashis Husband : the weddingaffc£tion,is fuch an affedion, as when one prefers her husband before all others : Confider whether there be fueh a.nat- fe&ion, that thou canft preferre Iefus Chrift3 be- fore all things in the world befides • Againe confider, whether thy affection be fix ; B b 3 ed W&lkinfi CM. yittnt. ^p QHeft. 11 neQhurches Marriage, edonhis perfon: for the affe&ion of an. harlot I maybe towards her husbands goods, and toward! \ the commodities and benefits by hm ; but art I thou able to love the perfon of Iefus Chrift, fo as '( to delight in him, and defire his prefence, and fee* keft him, fo that thou careft not for any thing foj thou maift have him ? this is to have a wedding! conjugal! affe&ion : but this is not all that makes I \ the marriage garment. Confider befides what boldnefTe thou haft in | his prefence, for perfeS love eajts ontfeare: now by | perfedlove, is not meant onely love in theperfe-! j 6tion, that is growne to a height, (fuch wee fhafl I not have, till wee come to heaven) but by perfi$ | love is to be underftood fincere love : therefore if I thou wouldeft know if thou have the wedding gar- mentjwhether this conjugal affe&ion be wrought thou fhalt know it by the boldnes thou haft with thy husband : wilt thou fay, thou art married td him, and yet dare ft not fpeafcetohim, but looked on him., as on a Iudge, as a hard Matter or a ftrari- ger? that thou dareft not aske anything of. Of tf thoudoft, thou knoweft not whether thoa ftitftt obtaine it ? there is a certaine boldnefTe and famr liarity goes along with this, is there fuch a difpo fition put into thy heart > Befides this is not all,theredoe withall accom- pany this all fpirituall graces, that cloathe thy foule, that doe alter the habit of it, for there is fomething underftood in the fimilitude of a gap :ment,as imposing the very cloathing that the foule weares, when it hath another habit than it had The £burches Marriage. had before. Now this clothing is a party-co- loured garment made of all the graces of the Spi- rit i therefore if thou wouldcll know whether thou have this wedding garment or no, thou muft looke to every grace , for the Image of God is nothing eife, but the bundle and foeapeofall graces, as the old man , the image of Satan , and the firft Ad&m is the heap of all corruptions • fo this wedding garment , this Image of the new Adam , it is that which confifts of all the graces, thefe muft cloath thy foule. . And now beloved , when this is done, the fe- cond thing that we are to doe after this examina- tion^?, To perfwade every man to be content to take v[e 2 . Jefus Chrift for his Husband. If already you be in Chrift, we have no more to doe, but to exhort yQUjbutto continue and intend that defire, and affe&ion 5 and Iqvc to your Husband 5 but if upon this examination you findeyou are yet ftrangers, I fay the next ufe we are to make of it , is to bring your hearts to a willingneffe to match with him. Now to perfwade you to this ,1 will pitch briefly on thefe three particulars. Firft, confider whether thou be able to live without a husband or alone ? The truth is5 thou muft marry of neceflity, Qr thou art undone; for it is the cafe of every man which is faid of the Captive woman in Deut . 2 1 . when they had over- come a City , if there were a woman among them to whom they had a favour, they might marry her if they would , if (he confented ,fhe favedher \ Bb 4 life3 I _ I a. t The Qhnrches Marriage \ life by it. I fay,that is the caleofevery man living, that when we were all expofed todeah, Jefus Ghrift had a favour ro us, and we muft marry him I ar we dye for it. Now therefore when he fhall be afuitor to thee, confider what thou haft to fay ,| art thou able to live without him? art thou able to pay thy ranfom ? certainely thou art not able, and is it not then amadnefTe in thee torefufc? Confider what is thy debt , and confider thou art bound to pay the utmoft farthing which the Lord requires at thy hands : when a manconfi- ders ferioufly of this , that every idlfc word , every finne of omiflionor that is committed isadebt, and ftands upon his owne fcore, and that him-1 felfe is notable to pay , this will make a man be- gin to looke about him. My beloved,all the af- tii&ions , that wee have in this life, they are but a paying the ufe money required for the debt, the maine debt remaines intire, that muft bee paid at that day , the day of wrath, at the day ef de± claration of the juft Judgement of God * therefore confider firft thy debt, and withall confider thy poverty. Tis true , though thou wert in debt , if thou hadftfomewhat to pay it, it were another matter. And indeed, many men are puffed up with a conceit , and thinke they have fomething to pay , and this is the cafe of all hypocrites, that thinke they have fome good workes , tbey have done many good things , they come to Church due!y,&c. But you muft know that all this will not pay your debt, as it is Revel. ). / comftllthee to buy of me gold > that thou male ft be rich. Till The Churches Marriage. 25 Till a man hath a husband, till hee have Jefus Ghrift i all the workes he doth are little worth, I , but though a man be in debt , and have not apenny to pay his debt 3 yet there is ufually a rime given, a man is notcaftprefently intopri- fon. 1 anfwer, though thou be not 5 yet thou art in danger all the time s and it is a miferable thing to live in another mans danger , to be in danger of an enemy, when a man fhallhave many writs outagainfthim , and knowesnot when the Ser- jeant will feize upon him • I fay, put the cafe he be not arretted j yet he is in continual! feare • this is thy cafe before thou be under this covert > be- fore thou be matched to this thy husband Chrift: wJien thou haft him,thou art fafe,but in themeane time thou art in continuall feare. hsHeb.i. 14. it is given as a reafon > why Chrift tookepart xtith the children y that he might deliver them^ that for feare of death, were all their life long fubjeB to bondage • So that though a man be notcaft into prifon, hee is all his life time fubjeft to bondage. Now if it were but to be delivered from this feaie and bon- dage that every other man is in, it were a great motive to move us to this. I, but is there not fome bayle, may not a man flee from this ar- reft? Ianfwercno, every man without Chr/ift is like a. woman that is friendlefle, that hath none to ftandforher, thatisdeftituteofwifedo-ne, that hath no counfeli to direft her. We are deftitute of righteoufoefle, we have none to fpeake for us, we %6 The Churches Marriage. wearedeftituteof fan&ification , wee have none to<:leanfeus)fromourleprofie' we are deftitute of redemption ^ therfore you know it is faid , Iefut Chrifl u made tVifdome , Right eoufnefie , SanEtijication and Redemption: which implies thus much, that till wee be married to him, we have neither wife- dome, wee have no righteoufneffe tofpeakefor us , wee have none to cleanfe us , wee have none to redeeme us j this is the firft thing to move thee to it. Secondly , when thou haft well pondered this firft motive , that thou art not able to live alone without a husband, I fay,confider fecondly the excellencie of thy husband, who it is that is a fuitor to thee. And here firft looke on Chrift himfelfe , with all his Attributes , and how that the Lord himfelfe will become thine , confidcr the infinite wifedome of Chrift, his Almighty power , confider his eternity . confider whatfoe- ver is in him , and thinke with thy fclfe, that all this is in Him , who offers him felfe to be my huf- band, and all this fhallbe mine, all this is for my ufe, and advantage ; this is a great motive to winne us to match with him , as you know in earthly marriages, the excellency of a husband, the parts that are in him , thofe that are inherent in his very perfon , is the greareft motive of all other: think therfore of all Chrifts excellencies, draw to your fdves fome idea of him , and thinke all thefe are mine , for my ufe , as his wifedome to give me direction, his power and ftrength for my prote&ion upon all occasions , whatfoever is in him The Churches Marriage. zy him is mine j hee himfelfe is become my por- tion ^ this is a great motive to us. Befides this, confider that thou haft not onely the perfon of Chrift alone . with all his Attri- butes, but how much comes with him, which adde to this •, as the immunity thou haft by marching with Chrift, that when thou art once matched with him, thou art under covert, thy debts are paid, thou art out of all danger. My be- loved, if it were but to be freed from thofe inju- ries , and wrongs that a woman isfubjeft unto, from potent ene mies that are able to hurt her upon all occafions, you know it is a great mo- tive td move her to match. Now Jefus Chrift frees us from all thofe great enemies of our falvation, as it is Lu£e i. 74. that being delivered from the bands of all our enemies , vote might fervehim in holi- nejTe and right eoufnefle all the dajes ofourltoes. This wehavebyhim, thatwhen Satan fhall come to us , andarreftus, wee may fay to him, lam now under covert, thou muftgoe to my husband, he is bound to pay rhy debts. My beloved, we con- sider nor/what a benefit this is, what it is to have Jefus Chrift at fuch a time, when you come to dye, when you fhall be arrefted bydeathj now to have the Lord Jefus to undertake all your debts, I now to be under covert it is a great matter, as you know (to exprefle it to you a little what it is,) ludas when hee had committed that great finne,he was indited and arrefted 5 he had none to flecto. Peter when he had committed a finne, bee' had a covert to goe to , and you all know the dif- ference 2-C 28 i'bt Chmebes Marriage. | fcrence that was betweenthcir conditions in the events upon bath j Saul and David if you looke on them in their diftrefife, David had a covert to goetowhenbewasindiftreflc, (for Ifpeakenot now of the debt of finne, but of all calamities in which you fhall have a husband to be a refuge for you,) I fay, David when bee was in diftreffe uponany occafion, when his Citty was burned and his wifes taken, heehad a covert to fly to y but when Saul was in diftrefle , hee had none, he went to the Lord , but he bad no anfwer. I fay, it is a great matter to confider this , that wc have a covert, that when the Lord fhall rainedowne fire and brimftone upon us , when there is no rock to ihelter us > now for Jefus Chrift to be a covert to us. We know the Egyptians when they were in that deadly ftorme of hay Ie> the Ifraelites were in their fcoufes under covert > and look'tout , an4 faw the danger they were in, and they then knew the benefit what it was to be under ftielterrfuch is the condition of all thofe that are in Chrift. Befides this immunity , confider all thofe great priviledges that doe come by him , for this is not all ; but when you have matched with him, he will make you rich, hee will make you hcires ofaIlthings,ali the precious promifes belong to you, which it may be you reckon a fmall matter; but the promifes of God are moft precious, and will make one rich , as you know a man that hath nothing but bills and bonds , and evidences , may be very rich, though he have not a penny by biln $ fo to have all the promifes belong to us: now as foon< ■ The Churches Marriage. zp fooneasvveearein Chrift, there is not a'promiie inallthebookeof God5 but it belongs to us» that is the mifery of another man that is not in Chrift, there is not one promife his. Therefore till thou have him, thou haft nothing. Andbefidesthehopeofthe promifes, confi- der what you have for theprefent, what dowry he brings with him, in i Cor. 3. wherefore let no man re joy e in men ; for all things are yours, whether it be Pauper Apollosjr Cephas, or thenorld, ^V.all is yours, and you are Chrifts. Marke,here Is the ex- preifionofthatdowry,thatChrift brings withhim an Inventory of the wealth of a Christian, faith he, when once you are matched to Ghrift, all that is his belongs to you ^ Paul, or Apollos, or Cephas, all his Servants, all are beftowed on you<3 to wait upon the Spoufe 9 as it were • he hath given all to you^all thofi gifts are beftowed on them for your fakes : befides, the world is jours, that is % as &rre as it is good for you, the world and all things in the world are fo a Chriftians • though he have but little of it, yet indeedthe worldis his ; other men are the worlds : if wee fpeake properly , the worldis not faid to be any mans, but onely a Chriftians. for his ufe, he is themafter of it. In- deed,whileft a man is in his minority, (you know the heire doth not pofTefle his goods, becaufe it is the time of his education5fo ) it may be thou haft not full pofleiTion : It is difpenfed to thee as the Lord fees meete, becaufe it is the time of thy nurtureand education , thou art in thy minority, but yet theworld is thine. Then he goes on, life or _____ death, V The Churches Marriage. df^thatis, all this life is be (lowed on a Chri- ftian for his advantage : to another man it is not fo ^ the longer hee lives , it is the worfe for him, he hath the further reckoning • it doth but make his finnc ripe , and but lay up a treafure of wrath for him ; fo that alia mans life long, hee doth but gather fticks to make a fire to confume him at the laft day. But now in the portion of a Chri- ftian, this is one thing, that Jefus Chrift beftows upon him, that all his life is for his advantage ji all the good workes he doth , all thofe [hall be re- j membred, all thofe fhall goe along with him, and bring a fure reward j and then not onely life is his, but death Us alfo. My beloved, it is a ftrange thing 5 that this fhould be reckoned among the dowries , and commodities , and pri- vilodgesthat Chriftsbeflowesonhis Spoufe,te bring death with him; yet this is a great privi- ledge , that hee beftowes death on us ; for what were the condition of a Chriftian if death were not ? were it not the moft miferable of all o- thex ? for if there were no death , there fhould be noRefurreftion. therefore death muft needs be a very great advantage : it is that, that makes way for us, to deliver us outofallthemiferies of this life, and to give us pofTeflion of that everlafting Kingdome that is provided for us, whether they bt things prefent, or things to come^ that is , all that be- long to this prefent life, and not onelythofe, but thofe that belong to the life to come , all thofe are yours : this is that we haveby Chrift. Andlaftly confider, howfairea life you fhal live The Churches Marriage. 31 live with hinynwhatplentyjthatthereis nothing that your heart can defire,but you rtiall have it? In that fecurity > that you need feare no enemy $ wheras other men have a thoufand fcares, a Chri- ftianhath this benefit, hee makes the Lord his dread , that he need feare nothing ; but he is deli- vered from the hands of all his enemies, Confi- der with what contentment thou (halt live 5 that thou haft fuch a husband that is an adequate ob- ject ( that I may fo fay ) that rtiall fill thy foule, that when thou haft him , thou needeft not third after any thing befides. That is the great benefit that is promised, that thou (halt ThirH no rnore^ that is , when a man is marryed to the Lord Jefus, he is fo filled and fatisfied with contentment, that he lets all other things goe : if hee have them fo it is ; if he want them 3 it is no great matter : he hath one that is contentment enough to him, he hath one that is infteadofall. But you will fay5 if I have this husband, I muft live in fubje&iontohim . our wiHs muftbe fubjeft to his will 5 our liberty muft be taken from us. My beloved, what if it be ? you muft confider what kind of fubje&ion it is , it is fuch a fubje- dion as whereby the members are fubjeft to the head : now doe you think it any burthen , for the members to be fubjeft, and to be ruled by the head , it is a naturall fub/e&ion , that is , fuch a fubjeftioH as is convenient for yon ; therefore if you complaine , you have loft your liberty, know it is quite contrary when you have matched with ObjeEt. Avfiv. 3 z The Churches Marriage. Obictt- Anfr n\ I with Chrift, now you are delivered from boiu dageand fct at liberty, I, but you will fay , it is a pleafant thing fora man to doe what he will • liberty is a fweet thing, and to part with this ,,and now to live under a husband, it is a hard cafe. For this my beloved I befeech you confider, that it is true , for a man to live as he will , if his will bee right y it is a great 'benefit; but for a Franticke man to doe what hee will , for a man vvhofe will is fet upon things hurt full to himfelfe, for fuch a man to have his will , it were better he were reftrained,-and this is the cafe of eyery man till hee be matched with the Lord Jefus : there- fore that you may know what this liberty is, wee will put you but this cafe; you muft know that every man ismarryed to one of thefe two hus- bands, either hee is fubje&to the law of righ- teoufneflfe , or to the law of finne 5 either hee is in bondage to the flerti or to the fpirit , either he is fubjed to Chriflr, or elfe hee is fubjed to Satan. Now confider which of thefe two thou wouldeft choofe , whether to be fubjed to the law of finne, or to Chrift : and that you may know which to choofe, I will expreffe it to you by this • It is as when a ficke man lyes betwecne the Phy fician and the difeafe , hee muft needs be fubjeii to one of them : the difeafe counfells him to doe one thing 5 the Phyfician another : now' confider which of thefe two thou wouldeft obey. You will fay , 1 would doe what I lift , I would doe as my difeafe fuggefts to me 3 and vvoulc hav< }11*V The Churches Marriage. 33 have me doc : That fcemes eafie for the prefent, but will not this increafe thy bondage, and pay thee with death in the end? on the other fide, if tho ube content to be fubjeft to the Phyfician, and have thy will fubjeft to his, doth not this draw to liberty and reflore health , and bring thee to life? therefore confider what a fmall objection that is, and confider withall, what you will chufe; ifor I fay , every man muft bee fubjeft to one j husband 5 and that you may fee the difference of thefe husbands , confider that in Rom. j. you fhall finde there, that whofoeveris not marryed toChrift, is fubje&t© another husband, that is the Law. Know you not brethren , that the Lawhath do- minion over a man as longasheelivethl for the mm an that is fubjeB to a man is found by the Lave to the man whilcheliveth) and iffke take another man fhe fhall be catted an adulterejje ; but if the man be dead , fhe e is freed from the Law^fo that fhee if not an adulterejje , though fhe take another man. This is but the fimili- tuderbut the meaning is, before ever a man be marryed to Chrift, he is marryed to the Law,and he cannot be marryed to Chrift Jefus , till hee be dead to the Law , and when hee is dead once to that, thcn'he may be marryed to him. Now you fhall fee the reddition of this fimilitude : foyon brethren are dead to the Law by the body of Chriji, that you might be marryed to another , to him that was raifedfrom the dead, that you might bring forth fruit unto God. For when you were in theflefh , the motions of finnethat are by the Law had force in your members to 1 bring forth fruit unto death, &c. The meaning is [ C c this, 24. The Qburches Marriage f.Cegi oM this , that till a man be matched to Jefas Chrift, I the Law of God , the morall Law that is written I in every mans confclence, it rules there like a I hard husband, afevere cruell husband, that fets I a hard- taske to doe , and gives no ftrength at all todoeit, and therefore it brings forth death: for when the Law commands a man to doe a thing, he hath no ability to performe it : and withall it dothfignifie unto him, that if h«e doe not per- forme it , he fhail be curfed y this is to be fub jeone would thinke we fhould rather be fuitors to h im :but when he fhall conde - feend to be fuitors to us,and be refufed,think what a provocation it is*I wil give youbut one inftance, that you may know what it is to refufe this fuit. The Iewes when Chrift came in the flefh, it is faid, he came to hisowne, lie made offer of himfelfe, but his owne received him not, but refufed him, they would none of him. Iohn i. he came to his otvne, but his owne received him not, you fee how Chrift tooke this at their hand,yOu fee/or this the wrath of God is comeupn them to the «rw#.Compare now all the fins of the Iewes,and al the punifhments that were upon tkem before this time, they were nothing to this. Cci For The Qbmches Marriage, For firft yen fee, that for fixteen hundred yeeres ' welmgh, the wrath of God hath laynon them5 ! take the times of the Lords wrath formerly upon that nation,it may be for feventy yeeres or for for* ; ty yeeres, as n the time of the Iudges, and in the' captivity of Babylon, what was that to this wrath ? Secondly, in thofe times, though they were in captivity, and were hardly ufed, yet the nation was ftill kept together, and reftoredagaine ; now they are fcattered to all nations of the earth, fo that this very fmneof the Iewes in refufing Iefus Chrift, you fee-how the Lord was offended with it, as the Apoftle expreffeth it, the wrath tf Ged is cvme upon them to the utmoft: markeit, for it is your ownecafe, that when we preach the Gofpell, and offer Chrift,we are the friends of the bridegroom: our bufineflfe is, toprefentyou as a pure Virgin to Chrift, and when you will not heare but refufe: when webefeech you to be reconciled, you com- mit the fame fin that the Iewes did, when they would not receive Chrift: this is the cafe of e- very man that re fufethv you know thofe that were bid to the wedding ^the text faith, the King tras ex* ceedingangry^ and pronounced this , that not one that was bid fhould tafte of the Supper : thus for a man to refufe, weknow not what God will dot to that man : we cannot diftinguifh of the time: fecret times belong to him : but for a man to re- fufe at any time, when hee is invited to come to Chrift Iefus, either by.the preaching of the word, or by the fecret motions of the fpirit, it is a dan-. gerous The Churches Marriage. 17 gcrous thing. Who knowes whether ever thou I ihalt bee invited more ? as you fee when they refu- j fed, the Lord did not fend the fecond time, but pronounced this peremptory conclufion, and fen- tence upon them, Not a mm that ms invited fbould come. Anobje&ion may be made, which I will anfwer and fo proceed,which is concerning thefe motives I have given^nd that is,whether we may ufe fuch to our hearts, to move us to take C hrift, as to coo- fider the priviledges and liberty we fhall have with him, for will fomefay, wee are bound to match withChrift meerly out of love to his perfon: how fhall thcfe be ufed as motives then > Thefe motives ferve notwith ftanding to two ends. Firft they are a good introdu&ion to lead us to the match : for when we make a tender of Chrift, men will not harken tous j as many a woman wrill notheareoffnehafuitor^ but when fheis told, that he hath fuch an eftate, that he will bring her tofuch an houfc, thus and thus furnifhed,thatfhe fhall have thefe and thefe commodities by him, it may be that willwinne her thus farreasnow to fee him, fhee is content now that he fhould come, and be a fuitor, fhe is content to confer with him; So Ifay,thisisthat that brings every man firft to looke after Chrift Jefus, to admit him as it were, to be content to fee his perfon, to give him leave to conferre with them 5 therefore that is one ufe to be made of them. The fecond ufe of fuch motives is, when a man m Cc 3 hath Otieft. An tjw '. 28 The Qburcbes Marriage. bath refolved on the match, it is a great helpe to make him the more willing. When a man or a wo- man hath refolved cm this match, and withall con- fidered thefe and thefe additions, 1 fay they adde, they helpe well to his refolution: fo that when re* fped tohisperfon, hath once fet the compaffe, thefe confiderations of puniftiment and reward they are 2>ood to fill the fay Is and to carry the (hip along,and to drive itto the haven, allthough ftil the principal! motive bee a meere refped unto his perfon. If fay that ufe thefe have, to bring us to look to Chrift. But when once they have brought us to the knowledge of Chrift, to be ac- quainted inwardly with him., now the heart of eve* ry man is to be content with him alone, though there be nothing befide,and indeed it is that which makes the match, onely thefe helpes are good ad- ditions , thefe draw us on to make our confent and choyce, andwillingneflethe more full, and per- fect: but this but by the way, onely toanfwer that objedion. Now to come to themaine impediments that 1 hinder men from Chrift, it is worth all our confi- dent ons, to fee what it is that keepes men off, which is not onely profitable to bring them in, that are yet ft rangers, but alfoto confirme thofe that are already entred into covenant with the Lord Iefus,and you fhall find one of thefe three things keepe men off. Some there are that never heard of the Lord le- fts, fome there are that heareof fuch an offer but cannot beleeve.it, fome againe that doe beleeve it, yet ^ The Qhurches Marriage. jp yet arc not willing to live under him, but would live according to their liberty, they are not wil- ling to change their condition, even as fometimes there is a Proclamation out for pardoning of Pi- rats, itmay be there are many Pirates that never heard of this Proclamation,thefe cannot come in, they know it not, and this is the cafe of thofe to whom the Lord Iefus is not preached or remaine ignorant of him. Secondly,there are fome other Pirats,that hear of it, but they beleeve it not, they thinkeitisbut a trap to get them in, they cannot beleeve that thofe great rebellions that they have committed can be forgiven. There is a third fort that beleeve it, that make no queftion but they (hall be pardo- ned if they come,but they thinke it a better courfe to live by piracy ftill, rather than to come in tinder the law to live in fubje&ion,they thinke they (hall live a poorer life and be- more reftrained, they are not willing to change their condition. Now for the firft of thefe, wee have nothing to doe with them, for wefpeake to none but thofe that have heard of the Proclamation,that know well enough thereisfuchan offer made, therefore our bu fines is with the two fecond. Firft I will begin with thofe that will not be- leeve, that there is fuch a pardon, that cannot thinke that the Lord Iefus is willing to match with them, this is a common cafe, many a man whenhelookesonhis rebellions, is ready to fay, why s is it poffible that I may bee admitted to match with the Lord Iefus ? I that have a heart fo C c 4 hard j 40 *Ihe Qwches Marriage. hard, fuch lufts? I that have committed fuch re- bellions againft him. Yes, whofoever thou art ., I am bold to (ay to thee, (and thou muft thinke it as true, as if Chrift bimfelf fhouid fpeak from heaven, that if thou doft come in, thou ftialc be received. Oh ! but is it poflible that fuch a wretch as I am may be advanced Saaifed to fuch a degree of honor? Yes it is moft poflible, the. Lord Jefus may have a favour to thee,it is our meflfage tocome and tell thee fo much, onely thou muft doe as the captive woman in Dent. ai. when any had a fa- vour toa woman that was taken captive, (Tie muft put off her old cloathes, (he muft put on new ap-> parell, fhee mult be waftred and purified, and pare her nailes, and fo fhe muft become his wife I fo I fay to thee, the Lord is willing to match with thee, onely thou muft change thy rayment, thou muft wa(h thee and pare thy nayles5&e. Therefore beloved, let none in this cafe be dif- couraged, as indeed wee are exceeding apt to be, and ready to doe in this cafe as Gideon , when the Angell appeared to him , and told him he fhouid doe great matter?, that heefhould judge Ifrael, that heefhould deliver them out of the hands of the Miiianhes , what faith Gideon I Lord ( faith he ) what am I and my father Z hee is one ofthepoerejl in Mmaps Tribe, and I am the leaft in my fathers family, and is it poflible that I fhbuld beraifed to fuch honour ? yes faith the Lord , it fhall be done , I will confirme it , thou haft my word, and I will confirme it by miracle , as you know he did by the burning of the Sacrifice, and by the dew on The Churches Marriage. ^i on the Fleece , when all the earth was drie. I fay, the fame is our cafe, when wee hearefuch a thing as this , that we (hall be made Queenes , that wee fha.ll march with Chrift,whenaman is little in his owne eyes , he wonders at it • I fay , the Lord ; will make it good to thee, thou (halt have a word and a miracle toconfirme it, for indeed beloved^ j it isa thing that needs a miracle, that the Sonne I of God>the Lord Jefus,{houldcome3 and match with fuch wretches as wc are. You will fay, where is this word } You fhall find it in Rom^^. He juftifotb the un- godly , I will takcbutthacplaceonely, Abraham bekevedinbim that juftifieth the ungodly ^andhis faith tva* accounted tobir* for righteoufnejjejhatis,thoi\gh thou bean ungodly man, though thou be a Pi- rate, a Rebell, it is no matter , the Lord will match with thee notwithftanding, and pay all thy debts and juftifie thee • indeed after thar^ Hewillfan&ifiethee, and change thy heart; but yet this is thy comfort, that though at prefent thou be ungodly, yet notwithftanding hee will match with thee. Beloved, this is a fure word, and this is our great confolation, that though wee be in our bloud, yet then the Lord makes the match: indeed afterwards heewafhethandcleanfethus, therefore fay not, lam blacke j and therefore the Lord can have no delight in me ? 'and what can he fee in me , to marry with me ? for hee will mar- ry with thee even then. Onely when he hath mar- ryed thee , then he will change thy nature , he will change the skin of the Blackc-mbore, then he will put az The Churches Marriage. put a new beauty on thee, this is thy comfort, that there is this difference, betweene the mar- riage of Chrift j and the marriage among men, when wee come to match , wee muft find beauty, firft, fome amiable thing in the party; but the Lord lookes on us , when wee are the moft loath- (bme creatures in the, world, and then he makes the match , and after hee puts that beauty on us, that may caufc him to delight in us. You will fay, here is the word , but where is the miracle to confirme this ? I anfwer , this very word hath a miracle going along with it, and you fhall fee them put toge- ther in Mattb. 4.23. where you {hall fee the Lord Jefus when hee came to his owne , to make a ten- der of himfclfe , in what manner he comes , faith the Text , hee went about preaching the Gof- pellof the Kingdome, that is, to tell men this good newes , that if they would match with him, they fhouldhavea Kingdome: here is the word, and fee the miracle followes , hee went about preaching the Gofpell of the Kingdome , and healing (ieknejfes , anddifeafesy there is the miracle', that feeing ft would be a wondrous thing that the Lord fhould match with dn ft and afhes, that hee Should beftow himfelfe thus freely on us-, faith the Lord, if you will not beleeve me for the words fake, yet for the miracles fake, you fee what I doe , I that preach this. I But you will fay , thefe miracles were wrought long agoe , if they were done now,tt were another thing. Beloved, The Churches Marriage. 43 Beloved , it is all one , for know, that this word and miracle went then together, the word is as ancient as the miracle , therefore you muft make the fame ufe of them now , as you would have done then ; indeed if the word were now delivered and the miracle wrought long agoe , it were ano- ther cafe, but when hee that faid the word, at the fame time confirmed it with thefe miracles, this mayworkebeleefe. You will fay, this miracle confirmes it in gene* rail , if the Lord {hould fpeake perfonally to me, & fay, I will be thy Husband^ this were to purpofe. Beloved confider, it is all one, becaufe you have this generalise bids *k Gofpellbep reached to every Creature^ therefore thou art fure thou art in that number : confider that the word of promife alfo/ which word you all know , that Whofoever beleeves fhallbefaved, that is, whofoever will take his par- don (hall be faved, and nothing keepes men from falvation , but the refufing it • therefore fay not, he that commits fuch and fuch finnes, (hall be damned , but hee that takes not the pardon fhall be damned : Beloved, this is a matter of great confolation5 this is that that is our Freehold, we have a fure word, and thisistheGofpellthatwe have to preach , that whatfoever the rebels be,and whatfoever the finnes are , yet they may come in, and be received. Ijbut my finnes are great , as red as skarlet ? What if they be? they (hall be as fnow. But I have often committed them.' What if thou have? he that faid to thee , thou (halt ObjeB. Anf\v< zsftifw* 44, The Churches Marriage. \ (halt forgive thy brother to feaventy times fea- 1 ven times , fure hee is able to forgive to feaventy rkoufand times feaven times. But my finnes are exceeding great as the migh- ty mountaines. They fhall be drowned in the bottome of the fea, that is as able to drowne mountaines 3 as the lcaft hill. Oh I but they are exceeding many,I am guilty of all variety of finnes, there is fcarce any grofle finne, but I have co mmitted it. There is as great variety and multitudes of mer- cy, to cover and fwallow them. You will fay, this is poflible ifmyjbeartwere foft, able fb repent j but I have a hard obdurate heart. If thy heart be hard, he can take away that fto- ny heart, and give thee a flefhy heart, this hee hath promifed: Why now what haft thou to doe> even to lay faft hold on this word , as they did on the homes of the Altar , and even goe and fay to the Lord, Lord, I will hold me here. Lord, it is thy word, thou canftnotdenyit. Lord, ifthou wiltkillme, herel will dye, I will not let my hold goe : I fay, if thou doe but take hold of this word, That He juftifieth the ungodly , and whofotvtt mil beleeve [hall be faved ; if thou take this hold , I allure thee, my life for thine, it is impoflible, but the Lord fhouldintheend give thee this an- fact, Be of good comfort^ thy faith hath faved thee. I deny not, but that the Lord may hold off for a while, for a time hemaykeepe offand give thee bard words , and fay as hee did to the womas of Canaan, The Churches Marriage. ^5 Canaan, that hce is not fenc to fuch a dog as thou arc ; buc if thou perfift as fhe did , and keepe clofe to this word of promife, then after thou fhalt receive the fame anfwer that fhee did, thy faith hathfaved thee , be of good comfort. But you will fay, if it be thus , this feemeth to be a very eafie thing. Is there no more to doe > I anfwer, yes : and thou muft marke diligent- ly, that thou runne not away with a falfe conceit *now. Firft , thou muft take out this pardon. You know a pardon in Law though the Prince give it, if it be not taken and fued out, it will do a man no good. • A gainc, this pardon hath certaine conditions, thou muft remember the conditions • if thou wilt have the pardon, thou muft obferve the co- venants and conditions. Laftly vknpw that this pardon may be for a certaine time , after which the pardon may be out of date. For the firft of thefe, you will fay, what is it to take out the pardon > BeIoved,itis this , when a man hath feenehis finnes andknowes his need, and his rebellions ( for that is firft required ) as you know whofoe- ver pleads a pardon, muft knovvhimfelfe guilty, and. then feeketh a pardon , prayeth earneftly day and night& giveth not over,befeecheth the Lord to forgive his finnes, and alio if he ftay long (as fome times he doth 3 as we fee in that Parable of the man that was in bed with his children , and loatlr^ 1 The Churches Marriage. Quefi. loath to rife) yet thou muft continue knocking, and not give over till be give thee. What is it, he will give me ( you will fay > )• That is , till he give thee a fecrec aflurance , till he fend his Spirit from heaven, to fay to thy foule in thee , / am tbyfalvaion , till hee give thee fome fecret comfort , when thou haft that once, then thou baft taken out thy pardon. But till there be fome calming of thy confeience , fome fecret anfwer of the Spirit, though there be a par- don contained in the word, thou haft not taken it out $ for thou takeft it not out till the Lord gives it out : and when thou once getteft this fecret hint, thou haft thy pardon fuedout. Now let Satan and thine enemies come ;, thou maift be bold to plead thou haft thy pardon, and it fhall never be taken from thee $ that is the firft thing, to take out thfardon. The fecond is , there is a condition required after taking it : there is this condition in it , you muft be no longer rebels , you muft come in , and be fybje&s, and ferveand obey your King. I fay, you muft remember this, therefore thou muft goe to the Lord , and fay, I know well there is fuch a condition in the pardon, I am content to enter into covenant with thee . fo that that which is paft maybe cleared , I refolve for the time to come to ferve thee , and feare thee and obey thee; I fay, if thou canft bring thy heart to this pur- pofeand refolution, thou haft kept the condi- tion. But you will fay, how fhall wee doe to keepe it? The Chut ches Marriage. 4. 7 it ? it is one thing to purpofe , but to keepe it is hard. I will be bold to fay, take no care for that, if thy purpofe be fincere j I fay this to any , let his purpofe be fincere, and his refolution without deceit and pretences to ferve the Lord , to cleave to him as a husband , then I fay, the Lord hath undertaken \ o give thee a new heart ftill , and hee will enable thee to keepe it : bring thou a wel- bottomed new refolution, fo as to fay, I will give up my felfe in obedience • and the Lord hath promifed,itisonepartofthe Covenant, where- in bee hath promifed not onely to forgive , but in Ezecb. 3 6. Jie will give a new heart and a new fpi* rit: be thou but willing to take him , and thou fhalt be able to doe that which thou haft under- taken. Well, thelaft thing is the time of the pardon, there may be a time when the pardon is out of date. You will fay3 what is that time ? Know that there is a double time, one is the time that is revealed to us , that arc the Minifters ofthe Gofpell, that is thetime of this life, for we can fay nothing elfetoanyman but this, At tthat time fiever , while thou lived, thm repetiteft, thouflMltbefaved. But then you muft know , there is another time befides this, a time that is n«t revealed to us, but knowne orely to the Lord himfelfe, which may be thy time , and is that diftance of time which is betw-cene the firft and the la ft \ offer. It jinfi w. Quefi. A* fir* 4 8 The Churches Marriage. • j4nfoi i It is indeed the very offer it felfe, the very opor. \tunity.that God gives to thee, the very timcof the tender of Chnft , to thy foule. Now this is onelyknowne of the Lord himfelfe, what that diftanceof time is between the firft offer and the laft chat ever he will make to thee, and after this time this pardon is out of date to thee , though not to another, it is too late for thee to come in.j You will fay 5 what ground is there for this, that there is fuch another time, that is onely knownc to the Lord > My beloved, it is a point worth the confide- ring , therefore you flhall fee a ground for it, 2 Cor. 6.2. when the Apoftlehadext|prted them there , not to take the Grace of Godinvaine, faith he, this is the accepted time , this is the day offalvatim, implying, that all time is not the accepted time, for then there needed no diftinftionj but when he faith, this is the accepted time, there is a fecret intimation, that when falvation is offering for ought thou knoweft this is fo , the accepted time, asthatwhenthatispaft, there is no more opportunity. So in Htbr. 3 . when it is called to da^ that i$ , when the offer is making , that is the time. Now to give you fome inftances of this, as well as we give you grounds from the word , in Gen. 4. God faith to Cain, Ifjthou doe well, fbalt theunotbeacteptdl but now after that time Cain was accurfed and a brand fet on him , the Lord gives him over , hee was excluded from the pre- was a fecret 'time fence of the Lord for ever ; there -* The Churches Marriage. 4,9 time after which the Lord made the [offer no more. That was the cafe of Saul . there was a *time,Ifay , Gods time with Saul, was the time betweenehis fir it offer, and the la ft, when he bid Samuel pray no more for him, and he told Samuel reiolutely and peremptorily , 1 have reje&ed him, j and now there was no more hope. And this was I thecafcoftjiejewes, when he bade Ieremiah not to pray for them , faith he , I have refolved to de- ftroy them 5 the time now is paft. And this was the cafe of Jerufalem , If thou hadfi knowne the things, the things that belong to thy peace , in that rhy day ! if you aske what that day was ? I fay you (hall find the very period of it, AUs 13. 40. you fhall fee tjiere , when the offer was made fully (that was the Lords great mercy to them,he doth not give over a man , till he have made the offer clearly and fiillyjin V. 46. It was ?iecefjary we fhould fpeake the wordfirft to you • butftneeyou put it from you , and judge yourfelves unworthy ofet email life , wee turne to the Gentiles •, you may fee their refufing before. The Jewes they were full of envy , and fpake againft the things that He fpake • after this time, the Lord made no more offer : this I fay, was their cafe, and it is refembled in the Parable of them that were invited to the marriage , after they were invited and refufed • the inviters were stent forth no more unto them. It was the cafe of Ca. pernaum^znd thofe Citties to whom the feaven- tywere fent ; if they would not receive them, they were to fhake the duft oft' their feet eagainft them. Beloved, I befeech you confider this, for it Dd is }0 The. Qburches Marriage, QifcZt. is a matter of very much moment to thinke with your felves , what know I whether this be the ve- ry time when the Lord makes the laft offer , and that however, it will not laft ever. So you fee S. Paul to the Hebr* ends Chap. 3. when hee had faid , there is a certaine day , he brings his proofe, faith hee , did not the Lord doe fo with your fa- thers in the Wilderneffe ? Now you (hall fee withthofein the Wildernefle, the Lord tookt tennerefufals at their hands, Thefetenne times yn have rebelled again ft me , and then he would endure no longer. Sothe Lord deales at other times: it may be hee will take but five refufals at another, it may be twenty at another, it maybe but one or two , at a third mans hand. I fay, you muftbe exceeding carefulland wary , for the end of this Do&rir e is to teach you to take heed of refuting Chrift Jefus , of letting the opportunity flip, take heed of refuting the time of the offer of Chrift, the accepted time, when the Lord offers Chrift in the word , and by his Spirit accompa. nyingit, itisdangerous torefufe. To conclude this point, con fider, when the Lord himfdfe fliall beafuitor ; beloved, wee fhould befuitors to him, but hee is pleafed to be a fuitor to us. And confider, that whereas other women ufe to bring portions to their husbands , hee is pleafed to buy us j and to give us portions, and can you find in your heart to refufe ? You will fay ; if I were fure the Lord would take me. Beloved, you flxall/echovr farrc bee goes, that ^ The Churches Marriage. 5 1 that wee may put you out of all doubt, Fir(t , he hath made a very cleare declaration of his good will ; he faith ^WhofoevemiU come \\ball beftvtdjhe fhall be taken in, whofoever will come. This is not all, but he goes further then that, he hath not onely fetupfucha ghicunque vuh y but he fends home to us , hee calls and invite us , goe> caff and invite them to the marriage. This is not all, but he goes yet further, he befeccheth us, hee becomes a downeright fuitor, 2 Cor. 5. Wee are Ambafadours in chriHsjiead , to befeech yon to be reconciled. Nay beloved , more then this , hee is not a cold, but an importunate earneft fuitor. Goe, comjell them to come in , faith he , that is, with the ftrongeft arguments you can ufe : he doth not reft here, here is as much as hee can doe by faire meanes. But then he try es theother, to fee what he can doe by foule meanes , then he layes a com- mand upon men, 1 lohn 1.3. This is the Comman- dement 5 that we beletve in his Sonne ; hee commands all men living to come in , and take Chrift , and receive the pardon. And it is not a bare com- mand, but hee adds a threatning ; If they will not take him , they fhall be damned : which is the greateft threatning that can be, Confide^wilt thou refufe now ? I will fay but this in a word , if thou wilt for all this, it fhall be the greateft mat- ter againft thee at the day of Judgment : takeal! finnes, thegrofleft Idolatry, and adultery, and whatfoever elfe : they fhall not be fo much laid to thy charge when thou commeft to lye on thy death-bed as this ; that Chrift was preached,that Dd 2 there / *>% ^he Qhurches Marriage m .there was fo many offers made , and yet thou ■ wouldeft none of him. Therefore confider this, : and fay nor now , alas, fuch conditions are requi- red on my part, as I cannot performe them 5 for [beloved, there is nothing required on thy part but fincerity. Indeed that is required :thoumuftv, not thinke when thou art matched to thy hus- band ,to live as if thou wert a maid ftill $ thou muft not thinke to match with thy husband, and to live as thou Uft,-thou muft not thinke to fweare ftill , ard follow theluft of uncleanenefle , ftill, and to follow thy drunkennefle and good fellow- ship ftill , thou muft not thinke to match with the Lord Jefus, andbreakethe Sabbath and neg- left holy duties, and violate thy confcience, tho» muft know, that all thy old cloathing , as I faid before , muft be put off, and not onely fo , but thy miles muft be pared, that is, thofe thoughts that thou reckoned lefler finnes, vaine thoughts, idle thoughts , negligent performance of holy du- ties, or whatfoever is of that nature, thefe nailes muft be pared, there muft beafincere heart, io refolve to doe all this. But fomuch for thofe fecond fortofmen, that will not beleeve there is fuch a pardon, but yet cannot thinke the Lord Jefus is willing to match with them, and to parte by the great finnes that they have com- mitted. But now for the third fort 3 which is indeedof the greateft company of men ; for wee finde not fo many men doubt , whether they (hall be for- given or no, but though they know there is a pardon. The Qh arches Marriage. f 3 pardon, and that the Lord will match with them, yet they are willing to live as they did, they are notwilling to come under his iubje&iontolive by his Lawes. Now befides confider , what is the caufe of this, what keepes men off from this. Firft,you fhall find one great generall caufe is In confider at ion : this is the fault of young men ^ that have a thoufand vanities in their heads , and never think of matching with Chrift, and of tbeir fpirituall eftate : And not of themonely, but of others too, who as they are held off by pleafures, fb others by bufinefle, asappeares in thofe in- vited/o the marriage ; oncwent about his mer- chandize, another to his oxen, and never conside- red, they never tooke to heart this their inviting to the marriage: confider that in Dcut 32. 27. When Mofes had made an exhortation, that they fhould norreceivethc ftrange Gods of the people, but come into covenant and beemarryed to him (for thatisthefcopeofthe Chapter) threatning with all, that when they fhould provoke him to jealou- fy, he would provoke them 5 faith hee, oh that you rverewije to confider jour latter enijs if he fhould fay5 this is the caufe that you come not in, and keepe notclofe to theLord^fc that you rrerc wife to co rfider* foritisa mansvvifedome toconfidertbis, for a wife man (lands as one upon the top of an fcljh hill or a rocke, and fo he lookes round about him and fees all events before they come, whereas a foole is taken unawares by death, hee is arrcfted , and judgement comes upon himonthe fuddaine . . Dd ; a ) ^ — — — ——————— —————— -— ^ 77?e Quitches Marriage. asafnare : therefore I fay, thou muft confider. And yetthis is the ufual cafe of men,they go on in a fecure flcepe in finning whilft death and iudgc- ment breaks in upon them, which by confideratt- on might be prevented. Therfore if you aske me what you muft confider, I fay confider if this bee not thy cafe, as it is of many men, many owe more than they are worth, more than they know how to pay : now if they would but confider their cafe, and butcaft up their accounts5it may be they might feekeout for a match to d'feharge all, but they neglect it,and are fecure, &an arreft corns on them, and they are caft into prifon , and now it is too late. Therforel fay to every man of you, confider thy debts, thy finncs, yea, confider thofe finnes thou thinkeft are pad fo many yeeres fincc, that lay (till, and thou hearcft no more of them. I fay confider them, and bring them to mind, and con" j I fider what a fleeping finne is : You may fee it in ' j the cafe of h*hi when hee had commit ted thofe I foule murthers of Abne rand Amafa, the Lord let | I it fleepe for a time,and lo&b was fecure \ but you I fee in due feafoh, he having not fued out his par- | con, the arreft came upon him, and Salomon flew [him.and fuchwas the cafe of the fin of shimei that ! he committed againft ^v/^, it lay a fleepe for a | rime. Such was the cafe of fofephs brethren, in that j they did againft fofefh, many yeeres together it uy quiet, when it awakened, they faw what it was j withanguifh. Therefore confider what a fleeping j finne is , the forgetfulneflfe of which maketh men j fecure. Men commit fin-, and they are in healthy and The Churches Marriage. 55 and forget them ., and fo not coniidering their debts, they regard not this match and goe not about it. 1'hcre is another part of Security, wherewith menarc involved , and that is , they thinke they have matched already with lefiu Chrijt , they thinke they are in an cftate good enough, and to come now to make a change of it, they thinke ftri& precifenefle and more then needs. And this one thing keeps many thoufandsoff from matching , that they thinke their debts are paid, that they are in good eftate, and they thinke that they are under covert. But to anfvver it in a word, Ivvifh thee to confiderthofcplaine places of Scripture, Gal. 5. 24. irhofoeirr is in Cbrift, hath crucified the flefbwith the affctlions and lutfs, and that in 2 Or. 5 . 1 yjvhofiei er is in Chrift is a new creature , old things arcpajfedaway , all things are become new. And that tam. 2.10. If a manfaile hut in one pointy (willingly and conftantly) hee u guilty of the breach of the whole Law. in Ezech. iS. 10, &c. The new tranflation doth not fo well ex- prefle it as the old • If hee beget a Sonne , if he doe any of the fe things , though not all , if hee beget a Sonne that is a thief e, or ajhedder of b loud, if hee doe one of thefe things , if not all but ehherhec cat e upon the mount aines, or have defiled his neighbours wife, or hate opirefjedthe poorey&c. if he have done but one of thefe , hee\haUdye the death , his bloudfhall be upon his head. Not to name more ; I fay ,out of this I ga- ther , that he that allowes himielfe in the leaft fin, he that refpe&snotall the CommandemcntSj and Dd 4 the s 6 The Qhurehes Marriage. theleaftfmall particle in them, that man is not yet matched with theLord Jefus. And therefore doe not deceive your lelves with vaine words, to thinkc that thefe excluding fignes and markes, i and rules that wee give , are inventions of our owne, that they are too ftriil beyond our Com- miflron. Beloved , this plaine word by which you {"hall be judged at the laft day , makes it plaine to you , that except there be fuch a gene- rail reformation, except you be new in all points, ! except all your lufts be crucified , except you re- S fpe<£l all the Commandements , and every par-' tide thereof, unleffe that there be agenerall fin- ceriry, certainely you are excluded . Therefore I fay, take all thefe together, that though thou be quiet for awhile, and free from the arreft, that yet thou arrnot out of danger, thy finne is but laid afleepe, &c. Ifay,ifamandoebutferioufly confiderwithhimfelfe, ifhee fitdowne,butone halfehoure, andconfider what the fhortnefle of his life is , what his danger is, and thinkc there is another place that he muft live in> foreternity, | and then confider this , I may be fitrprized on the fuddaine, as the foolifh Virgins ; the Bride- groome came when they did notlookeforhim^ and if he doe , what is thy.cafe > know this , that it is too late to be matched at that time » as when thedeftroying Aiigeli came, it was 'too late to fprinkle the dbore poftes with the bloud of the Lambe. but the time of it, is the time of the PalTe-over 5 he will come at midnight , when thou leokeft aot for him 5 and if it were to be done at that -* The Chur ches Marriage. 5 7 thatinftant, no mafo fhould be damned; know this j that it mnft be done before ^ therefore con- fider ferioufly, and lofe not your foules by in- con fiderat ion. But to proceed a little further to another impediment : for when a man hath confi- dered the match D he c- begins to make objetlhns againftit, as, Firft,he iookes uponiiis husband , and he fees hemuftliveina pooreand meanc condition, hee muft take up his Crofle and be defpifed , and contemned, and trampled upon, and when hce begins to thinke of this, hee is unwilling to match : for faith he: I am not willing to live after thisfafhion. To this I may anfvvci in a word ; for the Lord himfelfe gives a very direft and quicke anfwer to this- faith he, I willdeceivenoneofyoii, I will deale plainely with you, if you match with me, I fay, your condition will be very bafc, and mean, and Blefled is hee that is not offended with that meane condition. I confefTe, ifyou match with me, you j muft take up your crofle, you muft be perfi cu- red and defpifed , and hated of all men ; therefore faith he, choofe you, I leave it to you to make your owne choice ; if you will not marcfc, you may choofe. But fayes hee, hee that is not wil- ling to lofe his life , and fart with father a»d mother ^ and let lands ^avdertdit^ and liberty , and allgoe ; he is not irorthjofme. Wherein he implies , that the Lord is worthy to be matched with, notwirhftan- ding all this bafe condition , and that thou art un- worthy of him , thatftickeftatit. And if thou didft Ob /.i Anfw< S The Churches Marriage. didftknow who he was, thou-wouldeftnotwith- ftanding match with him to choofe. If the Bride- groorne, the Lord lefiu, (houldcomein glory with his Bridegroomes apparell , if hce ftiould come decked with ornaments, with thoufands of his Angels about him, every man would be wil- ling to match with him- but here is the tryall what thou wilt doe at this time, it appearesnot yet what he is , and what he will doe , while he is now covered with a bafe out-fide, now he is hid. But yet he deales plainely you fee with us. I re. member a S tory of Crat es, the Philofopher, when a virgin defired to match with him , he takes this courfc, he goes to her , and tells her , and (hewes her his crooke-back, hisftaffe, and hisfatchell, and faith this to her , this is thy husband and thy portion , wilt thoa be content to take fuch a one as I? fheperfiftedrbut when fhee had him, fhee knew (hee had another manner of husband then (he looked for. Iufe it but for a refemblance ; for after this manner doth the Lord Jefusdealewith us. You muft fuffer the crofTe, andgoe out of the Camp 5 this is your husband 5 this is your portion, the crofTe is your joynture. Now thou maift ehoofe , if thou wilt match with him, fo it is. I fay now to every man that is willing, that perfifts for all this ; thou {halt have theKingof heaven for thy husband , thou matched with fuch a one, as fhall make thee happy for ever, this is thy happineflfe, thou fhalt have thy worft firft, thebeft isreferved for afterward .-with the world it is quite otherwife • there you havethe beft firft, and The Churches Marriage. jp and the worft followes after : Therefore here is thetryal; allthematteristolovcChrift,inabafe and mcane eftate, and I fay this to thee, thou fhalthave the fame anfwerfrom Chriftoneday, that if thou be not conteat to match with him, iaameane condition, if thou wilt not take him forworfe, thou {halt never have him for better • if thou wilt not have him in a low condition, thou (halt not have him in a glorious. Rem. 8. 1 7. bee faith , thofe thatfuffer with him \ fhallalfo be ; glorified with him : and f o on the contrary , bee that : doth not fuffcr with him , that is , hee that is not content to rake him with fufferings and with the CrofTe,hefhalI never raigne, and be glorified in heaven with him. But yet men will ftill fay , are not thefe hard conditions that goes with this match ? if other- | wife , I fhould much defire it. And every man is content to have the kernell , but hee would not trouble his teeth with the hardnefle of the fhcll. And indeed , there are in appearance hard con- ditions. For he muft be taken for a Lord , and a husband ; and for this caufe many will not take him, th is keepes many off. And whowould not be religious, if he thought it an eafie thing to be religious? Men thinke they fhallbetyed and ftraight-laced , and never \)t able to endure the yo.ike. But yet I fay to every man that thinkes fo , hee j fhallnot findeitfo: thefe conditions that thou '{ thinkeftfo hard are eafie. 1 Firft, 0bje&9 (jo The Churches Marriage. Fir ft , the Lordhaih faid in plaine tearmess if thoirwilt beleevc bis word, ihnhisyikt U eafiey andbis burthen light : I will make it plaine to thee, thou fhalt not deny it. There are but two things that make the burthen of Chrift, that is his Law, to be hard , and that is either The contrariety, or, The difproportion. For, there is nothing makes a thing hard , but one of thefe two. One is the contrariety betweene our wills • the relu&ancy betweene our wills and Gods. Chrift I will have one thing , and wee another : hence comes the difficulty. If our wills were the fame, then there were no difficulty , then a man lives as he would, as he lift. But beloved, if thou match with him , he will give thee another will < he will takeaway that rekiftancy and renitancy, he will takeaway thy old nature, thou fhalt have a new nature, and a new will, and fo then they are eafic. The other is from difproportion ; if a man have a great burthen and a little ftrength , the burthen proves heavy, why ? not becaufe the burthen is in it felfe heavy , but becaufe there is but little ftrength. Now know, that Chrift is fuch a hus- band , as that what hee gives in charge, hee will give ftrength to doe it ; this I touched the lad t'me, in comparing the two husbands, Rem.j. fee there our firft husband the Law, to which every man is marryr d , till hee be matched to Chrift • that is a hard yoke , he commands much and The Churches Marriage. ly Ghoft a fuitortothee, and that Chrift fpeakes to thy beatt, take heed of refu- fing : his Spirit jhallnot akajesftrive with man : if hf knocke but once, open to him , perhaps hee will knocke no more. Take heed of delayes and put- tings off,bidding Chrift come another time ; for we commonly fay, delayes are dangerous. If thou doft,tho.u maift lofe thy fuitor,andChrift may let thee fit all thy life time, and never be a fuitorto thee againe. There is indeed a time, when all would match with Chrift in their extremity at their deaths, as thefoolifh Virgins, they came when it proves too late, the doores were fhut. When the arreft comes upon us , then wee would match with Chrift, butthenit is toolate, then Chrift will not match with thee • then wee may fly to thehornesofthe Altar , as loab did , but then Chrift will fay, as Solomon did of loab, Goe fall upon him, and kill him , even there. There is a re- fuge in the City, but thou muft be a Cittizen there, before the avenger of bloud comes. Then is The Qh arches Marriage. 6 J is not a time to marry with Chrift , then is a time to call to mountaines to fall upon you and cover you , and furthermore whereas thou fayeft , thou wilt hereafter match with Chrift , but not yet, what knoweftthou but that thy foule may pre- fently be taken from thee ? and therefore you fee what adealeof folly men fhew in their puttings off. Another impediment is , when the parties are brought together , to fee one another • many times they doe not like one another : and this is a common cafe ; and io it is in this fpirituall match ; when men come to looke upon the Lord, they doe not like the Lord: well , if this be thy cak, if it be thus with thee, the Lord will not b e fo much as a fuitor to thee , hee counts thee an enemy. There is an antipathy betwcene the Lord and many , there is an enmity; but you muft know, in this there is a two-fold enmity; one out of ignorance, as Paul, fayes he, I was a blafphe- mtr^and aperfecutor , but now I am received to mercy, because I did it ignorant ly through unbeleefe. I f hee had knowne the Lord , hee would not have perfe- cutcdhim. Butfecondly, there isalfoawilfull enmity againft the Lord: they know the Lord, and yet they doe not like him. But thefe men will deny this, and fay, this is not thecaufe they come not in , whatfoever is the caufe. Well, doe not deceive thy felfe 5 if thou love the Lord, thou wilt love his Image, thouwilt love his children which are his Image. If thou hateft thofe that 6earehisImage,thouhateft the Lordhimfelfe. ^^ Ee 3 And i 6 5 The Qhurches Marriage* And therefore doe not deceive thy felfe : if thou bearefta fecret hatred and diflike of that ftrift- neffeandholinefle, that is in the Saints }ifthou haft an inward grudge to that which is Gods Image, thou hateft God himfelfe. But perhaps thou wilt fay , I hate him becaufc he is ao hypocrite- if hee were the child of God I would love him, but I hate his hypocrifie. But take heed , that when thou ftrikeft a«n hy- pocrite, a Saint lyes nota bleeding- (o alfo when amanlyethunderafharpand powerfull Minifte- ry , and thou beared hatred and diflike of it, thou hateft the Lord himfelfe whofe ordinance it is. This was the cafe of the Jewes, when the Apo- ftles had friewed them the Lord Jefus, and they faw all was rejected , what followed ? we have no more to fay to you, Chrift would no longer bea fuitortothem. Seing ye reject us, and will not receive this word of falvation, loe now weturne to the Gentiles , and thofe that will receive us. And therefore brethren, take heed of difliking the Lord , when hee comes a fuitor to thee, doe notlayfalfeafperfions upon him, andhiswayes, and children,doe not belecve falfe afperfions laid upon him by others; as thofe that were fent to fpye Canaan, they brought up evill reports of that Land . what followed ? not onely they were excluded out of. the Land , but alfo all thofe that beleevedthem. Now thus we have fhewed you the match , and given youfometryals to know, whether you are matched with Chrift or no, as alfo what may ftirrc The Churches Marriage. 69 ftirre you up to accept this match, ifyeefinde upon examination , that ye are not matched with him, alfo the impediments that kecpe men off from the match : that if any of them be your cafe, j ye may remove it. But brethren, all this can doe | nothing to procure this match; this will not | worke upon you, except the Lord be hisowne fpokef-man to winne your loue, hee ic is that muft winneyou. Men are like dead men when wee fpeake to them h but if Chrift fpeake not by his Spirit , they are dead ftill i it is hee that muft (hew you your debt and your danger, and the beauty and excellency of your husband, and muft remove the impediments. And feeing that now you are to receive Chrift offered in the Sacrament, this point may be a great helpe to ftrengthen your faith. When a man promifes to match with one, this helpes well fbrewauTro the match: but when the man is in the Church, and offers himfelfe to match with thee , then' wee cannot chufe but beleeve it : Hee that, eateth and drinketh this unworthily he is guilty of the body and blond of the Lord: therefore doc not take it hand over head, but examine whether thou ftandeft in need of Chrift, Qinft thou fet a price upon him 5 as the chiefeft thing tWi wanteft > The "great match fs made in Bap- tifme : this is but the renewing of the Nupti- als and new Aftes of taking and receiving Chrift. Conftder then-, if thou have matcjjc with Chrift before, elfe if thou carficft hrhcr, this is a great provocation to the Lord : for That _ Ee 4 which 7 o The Qhurches Marriage. which is required of thee now is, that thou take Chrift with more willingneffe, (till that thou come with more dedres and longing after the Lord Jefus, orelfe thou doft receive unworthi- ly. Confider every time thou comeft, of what need thou ftandeft in ot Chrift,andinthis thing thou mud take fome paines with thy heart , every \ time thou corned, to fee more need thou ftan. J deft in of Chrift , and alfo examine ftri&ly what thou haft done amide, and worke thy heart to unfained forrow, and make up all breaches be- ! fore thou corned, as thou doft with men , which \ is a very commendable thing, and if thou have [ any requeft to put np to him , this is a fpeciall • day of hearing. Whatfoever jewell thou wouldft have to beautifie thy felfe , that is , whatfoever ! graces thou wanted to beautifie thy foule , what change of rayrnent thou wouldft weare toadorne thy converfation 3 what temptation hath loag haunted thee, thou canft not be rid of, askc of thy husband now upon this day ^ this is the mar- riage day ; this is a faire opportunity to askcany thing of thy husband: aske thy husband now, he will not deny thee, nay , whatfoever thou wan- teft for this life , for thy body , aske it now , for all is thine- whatfoever thou defircft,'any gift for foule or body , whatfoever it be that thou wouldeft havehim to t^ke from thee , thathurts thee , or whatfoever thou wouldeft have him give thee, to doe thee good, aske it : I dare be bold to lay , hee will not deny thee $ for if Hered becaufe of his oath, w ould not deny the daugb' ter The Churches Marriage. 7 1 ter of Heydias, even to the halfe of the King- dome, didft thou thinke that thy husband will deny thee any thing, that hath given himfelfe to thee ? hath he given thee the great ? and doft thou thinke that he willdenytheetheleffe,ifit be good for thee ? if hee doe deny thee, it is be- caufe it is not convenient ; or elfe, thou doft not aske it in due time > or elfe he will give thee a better thing* To CHURCHES CARRIAGE, OK DVTY. DELIVERED IN SVNDRY Sermons at Lincolnes Inne, By the late learned and Reverend Divine, Iohn Pre ston. Doctor in Divinity, Chaplainein Ordinary to his Majefty, Ma&ctoi Immanuel Col ledge in Cambridge, and fometimes Preacher at Lincolnes Inne. nLrn it C Thomas Goodwin* ? « rs. . ^- . . . Pubhflicd by \ Thomas BM £ B inDivinitie. Epbs, 5. 33. Let the wife fee that fbe reverence her husband* 2 C or. 11. 2. For I have efpoufedyou to one husband^that I mayprefentjoy a chajl virgin to Chriji. LONDON, Printed by E. Vurflow for yV.£0wm,attheRoyall Exchange, and A.Bolerrtt the Marigold in Pauls Church-yard> and R.Harford at the gilt Bible in Queenes-head- Alley, in eater nojler-Rcw . . CHVRCHES CARRIAGE EPHES, 5. 22.5 J, 24. Wives >fubmit your [elves unto your ovine husbands i as unto the Lord. For the husband is the head of the wife , even as Chrift is the head of the Church rand he is the Saviour of the body. Therefore as the church is [ubjeB unto Chrift ,fo let the wives be to their ovne husbands in every thing. H E Scope of the Apoftle is 3 to fhew that wives ought to be fubjeft to their husbands, which he infer- ceth upon them with this argu- ment ; for fo is the Church to Chrift. My fcope is onety to fpeake of the lat- ter : for whereas formerly I prefled men to receive Ieftu Chrift . Now becaufe the chiefeft thing they fticke at is, being fubjeft to him (which yet is a thing neceflary if they receive him aright) for men y6 The Churches Carriage. i men having lived all their lives at liberty, would doe ftill , although it be the condition ofthofc that are marryed to Chrift 3 to be fubjeft to him, as it is of the woman to be to the man,as appeares by that law firft given. 3 .. Gen. 16. Thy defirc (ball be to thy husband , and heefhall rule over thee^ that is, thy will fhall be fubjed to his. Now this Text fliews both, that the Church is fubjeft to Chrift, and the reafons why it (hould be fo: There arc three things in it. That every man that takes Chrift is fubjeft to him : that is laid downe pofitively in the Tcx^ the Church is fubjeft to Chrift. That every man that takes him ought to be. That it is beft for themfo to be, and to that end the Apoftle gives two reafons, forhecis their head and Saviour. I will bind up all into one point. That every one that doth or will take Chrift, he is and ought to be fubjed to him, and it is beft for him fo to be. He that takes Chrift, is fubjeft to him •, for fofooneasthereis an union made betweene the fouleand Chrift, fo foone there is a power goes out from him, which bowes and fafhions the heart, and makes it willing to keepe his Lawes, it caufeth fuch a motion in the heart, as is in the members from the head : fo foone as the will is willing to doe a thing, there is a readineflealfo in the members , and the reafon is , becaufe there is the fame fpirit that is in the head transfufed into The Churches Qarriage. 77 Dto the members , and Cohere the fame fpirit s communicated fromChrift by vertueof this inion to the members, and as fooneas that union hall beperfeft, and the Spirit fhall dwell in all rulnes in us, then we fhall have a full readincfle to )bey him. Now becaufe it is but in part ; therefore in re- yard of the degrees of it 3 there is much wanting n this readineffe to obedience , yet fo3 as there is nfomemeafurefome fuch inclination, though :he members areweakeand faralyticall ^ and con- trary humours are in them, which much hinder their readineffe ; yec foas there is an inclination in the mind , an intrinfecall aptneffe tobe fub/e& to Chrift in all things. That he that takes Chrift ought tobe fubjeft. Mow thou art matched wirh him^ thou art enga- ged, thou haft covenanted with him, 1 Cor. 7.23. He is thy Lord, and hath bought thee 5 and thou haft fold thy felfe to him , yet hee hath bought thecof thy felfe , foas thou art not tui juris. It is anufuall thing for men to bethinke withthem- felves j how fhall 1 beftow this day > and men for- get that they are fervants • for they are not to fpehd it in what is pleafant and profitable for themfelves : for God hath bought them of them- felves j and as a fervant is to aske his mafter every morning what worke hee would have him to doe that day, fo are ye; not a jotofftrength is thine owne. The laft is , that it is be ft for men tobe fubje& to him, and if men were perfwaded that it were beft j 8 The Churches Qarriage. beft for them now at this time to be fubjed to him, they would come in: but it is one thing to thinke it generally beft, and beft for me at this time in my particular cafe. Now this is it , I will fhew you and take the reafons in the Text. Bccaufe he is a head, and that in foure refpe&s. In regard of Soveraignty . In regard of preeminence and excellency. Becaufe hee gives life to the Church, as the head doth to the body. Becaufe hee is a guide to the Church, as the head is to the members. Becaufe hee is their Soveraigne Lord and Prince, for this fubje&ion is in nature to be fub- je& to him that is our Lord, and whom wee find fetover us , and we thinkeit nodifparagementto be fo. To fubjed our felves to an equall indeed, we may and doe thinke much at it : therefore now thinke, that he is a Prince, and thou art a bafe creature^ and doftthou thinke much to be fubjed to him? all difobedience comes from this , that wee thinke our felves too good toobey him : as hee faid, fo men fay fecretly in their hearts, who is the Lord, that I fhould obey ? and this they doe in every finne. And whereas it may be faid, there are many great men fet Over men .which they will fay , they fee no great reafon why they obey them j I am of more excellent parts then he : this may be obie- died againft many Kings; and indeed,unle(Te they do excel!, obedience doth not come otfwillingly nor naturally. Therefore VThe Churches Qarriage. 79 Therefore in the (econd place confider , h e is a lead for preeminence , i Col. 18. 19. Hee is the letdofthe body , the Church , that in all things he might 'nave the preeminence « for it pleafed the Father, :hat in him all fu melle (hould dwell, that as in the lead thereat all the excellencies of the body n all fulncfle , the fences and the underiian- iing, &c. fo in him : now if a man had all ex- cellencies in all fulncffe above all other men, ill the world would obey that man. See it in p^afts r an Eagle being theexcellenteft of fowjes, nature hath made it the King of all : and were there fuch a man among men , there would be no reflftance in nature to luch an obedience to him. Now Chrift is fuch an one , full of wifedome, full of love and meeknefle,&c. fuch an one as thy heart can wifh. In the third place j all this is for thy profit, if thou be obedient to him , tor thou mighteft fay, why fhould I obey him ? what is all this his excel- lency to me ? when wee fee the government wee live in, to be for our good, then we are willing to fubmit: if we had fuch a Governout as is mentio- ned in Judges, that would fpend hisfatneffe and hisfweetnefleforus, him we would obey. Now fefm Chrift hath fpent his fatnefle for your good, and all this fulnelte that is in him, is for the good of the body, Ephef.i. laft, fpeaking ofChnft and the body , hee calls the bodythefulneffeof himtvhofillethallinall. The body is thefulnefeofhim .for as the head makes not a compleateman without the body, Ff fo 8o The Qhmches Carriage* ionor Chrift without his Church, and yet leaft this might be thought too much to be fpokenof the body, that it fhould be the fulneffe of cbnB^ Therfore withall he fhews that it is Chrift which fils the Churchy istht fulnejje ofhimnbo fits ail in all, emptying out his fulnefTe into them,filling all with all the excellencies that are in himfelfe. No excellency is in him, but hee ftampsit upon the body ^ for he received it for their fakes. As the common Conduit receives not water from it felt but for orhers . fo is he the common Conduit oi Grace, a head which communicates the fame life to his members he bach in himfelfe, which wa! the third thing. But ah! you will fay I have no need of al this,nor of being fubjed: to hin^yes but thou haft for thou canft not live without h:m: for as th< Husband is faidtobe the guide of the Wife, he , is the guide of thy Youcfcas the Scripture fpeaks i fo is hetothee, and without him wee are in thi world like men in the wide fea without a guide ; i left alone, wee ftall fail upon fome rocks or fand or other, and fo perifh : Hee is thy guide, an there is reafontobe fubjeft to a guide, A Foil to leave thy guide in a wood 3 and ftep out of tl1 way from him. Nay he is a guide that doth gnu thy feet into the wayes of peace ; ihe vvayes he wil lea thee in, lead into profperity and peace. The fecoftd reafon in the text is, He is the sax our of his Churchy he hath faved them already fro: 1 the guilt and power of their finnes, and hee is ( | continually, and thy fafety confifts in being ob< I diei TThe Churches Carriage. Hi ient to him : looke how many ads of difobedi* nee, fomany ftepsfrom under thy fhelter into heftorme, from out of the fhade into the fcor- :hing Sun-fliine. All the commandements wee ia?e from him, are things, by which our lives are aaintained: asfifhes live in the water, fowee in he commandements , for they are our elements : bas withdrawing thy felfe from the com- nandements and going out of them tends to de- flru&ionjand it is as if a man fhould fee a fifh go- ing out of the water : every fuch motion tends to death. If therefore a man would confider when beis about to commit a fin, that this aft tends to lcath,andthat tobefubjed tothecommandement is my fafety, hee would certainely keepe within compafle: if the commandements tended to de- ftru&ion,we ought to doe them ; for what are we but Gods vaffal* ? he hath bought us. As they in the old law might doe what then would with their fervants they had bought with their money, fo might God, but when every commandement dial tend to thy good , fo as thou canft not devife a bet- ter way for thy felfe than to obey them, wilt not thou much rather bee fubjed ? 10 Deut.i$. In the former verfes he had fhowne that God had done great things for them, and therefore might doe as other mafters, that command their fer- vants that which is for their owne advantage, and not for their fervants -5 and fo God flight do , arthou fhalt | not be fubjed to bafe, but honourable fervices, and thou lhalt get much by it alfo, As Bdlak faid to Balaam, am I not able to preferre thee Z fo may I fay of God 5 and of others , even of Kings, j as Saul faid of "David , Can David give you Vine- jards^&cc} Can Kings give you what God can give you ? why is there fuch fceking to the Court, but that men are perfwaded of getting profit and honour ? and is it not God that fets up whom he will , pulls dovrne whom he will? doth vvhatfoeverhee will in the earth, and in the fea? which ifconfidcred, men would be ambitious of fervinghim. Secondly, hee is able to doe you much hurr, and that is another rcafon of our fubj'e&ion to Princes, and therefore, i.-Pr*. 5. 6. hee bids us humble our felves under his mighty hand 5 that is , God hath a mighty hand , able to bring you into fubjeftion, and therefore doe it willingly, Humble your felves. Doe you provoke him to an- ger, are you ftrongerthenhe ? is hee notable to bring you dovvne ? In Ezechiel there be foure Em- bkmes of bis power ; God compares there great men to Eagles 3 the matters of all birds- to Ce- dars that over-fhaddow all the trees of Eden; to Dragons, thatdoeliveinthewaters, and doe drinkeitupasariver, and to an excellent Che- rub . now God to fhew his power, fayes, that hee will deplume that Eagle, loppe the boughes of that Cedar, uncover that Cherub; put a hooke into The Qhurches Carriage. 87 into the noftrils of that Dragon, fo that God is able to doe the greateft men in the world hurt. Thirdly, God is exceeding munificent, his goodneffe is great. If one hath a father that is full of goodnefle , an ingenuous fonne would not difobey him , becaufe hee would not grieve him; now God will fparethee, as a father ft ares his fonne that ferves him : hee will kecpe thee ft ill I in the houfe , notwithftanding all thy rebel- lions. Laft motive is taken from our felves. It is for thy good to be fubjeft to him : which if men throughly apprehended , they would notfticke, though it were athingburdenfometo them. If a P hyfician prelcribes thee an hard dyet , to which thou haft no good will in it felfe -yet if thou be told it is for thy good , then thou art wil- ling* and thus it is with the Commandements : but fay, is not liberty an excellent thing ? is it not better to live as a man lifts ? indeed if the mind of a man were framed as it ought to be, it were lo; but feeing thy heart is pofTefled with errours,&c. it is nofbeft for thee to be at liberty, for one that is well in his wits , it is good to 6e at liber- ty, but not for one in a fren fie . againe for thee to follow thine owne will, is to fubjeft thy felfe more to the difeafe, but when thou doft what God commands thee, thou doft follow the pre- fcriptof the Phyfician. For every man lyes as it were Inter morbum & medicum • if thou fubje choofe him then, take him before any hingelfe;forheisthebeft, and will preponde- ate whatfoevcr corns in competition with him. There are no excellencies , that are in the crea- tures which are out of him , but all in him. And therfore thoumuft choofe him altogether, and imake him the adequate obje£ of thy foule, in whom thou art fully fatisfied : bring thy heart to this frame, to be content to be ftript of every thing, thinking it enough to have the Lord. 2 Col. 10. And)ee are comyledte in bim^ who tftbe beadof all Princiyalitie andpower : his fcope is this ; in the 6. verfe before , he had exhorted them , that as they bad taken C'brift, ( it being the fame word that is in M« , i . 1 2 , ) fo they would walke in bim^ being fully contented with him* andletno man de- ceive you in Pbilofefbie 5 that is, whereas men teach you excellent rules of morall Philofophy ; yet reckon not thefc as excellencies added to Chrift, but abound you in faith inhim^ for wearecompleate in him : if any thing were wanting in him, then indeed we might feek out to other things. Learn toapplythisto your particular occafions- fay, I care for no mans friendfhip, nor wealth; it is enough , I have the Lord alone ; I am compleate in him , looke forall from him ; and then you will doe all for him. Hee that lookes for any thing from the creature, will doe fo much for it. Every Vfei 94. The Churches Qarriage. Every benefit hath an office joyned , an d fo much men ferve finne , as they looke for pleafure from it , and fomuch fervice as is done to the creature, fo much is taken off from God . and therefore fay, I will not apply my felfe to you, but to Chrift. And fo if a man be to preach the Gofpell, he that thinketh himfelfe compleate in Chrift, will not care for mans day, fo if a man come to fome a&ion of tryall , wherein he fhall lofe fome fpeciall friends j and get great enemies, if hee thinke himfelfe compleat in Chrift , he cares not. So in walkingin the exercifeof amans calling, if a man thinkes himfelfe compleat in Chrift, he will thinke it enough to doe his duty • fo as men xmay receive profit by it, and as for wealth ,hee leaves that to the Lord , in whom hee is com- pleat. But you will fay, how (hall I live in this world jthen ? I have credit to looke to, and wife and children. Anfw. God is able to do abundantly for you , if you have him. When Mofes was contentto let Pha- raoh goe , and his great place in Egypt goe , and fo fuffer affli&ion with the people of God, God made him a greater Prince then ever hee was • fo Chrift, becaufe hee endured thefhame, and the fpeaking againft, and the meaneft condition that ever man had, therefore 2 Phil. God gave him a great name above all names. Abrahamlethis Coun- try goe, but God gave him a greater Country, and in his feed made him heire of the world ; fo if a man be a Minifter of the word • let him not think The Churches Qarriage. 9 5 chink with himfelfe5f.how to provide bed forhim- felfe , but how he may doe moft good ; and there- fore not to take care for preferrement ormainte^ nance, in the io.of 'Math. 10. Luke, when Chrift fent his Difciples out to preach the Gofpell, Hee )ids them take no money, nor nofirippe^to maintaine :hem, nor no ftaffe to defend them from injuries, norfalutc no man by the way, that is, doe not ftand upon officious complements to get friends . You goe about the Lords worke, and 1 will pro- vide for you, and therefore hee repeates this 22. Lf»£j5. when he was going out of the wor!d,as- king them if when he did fend them outthus,they did lacke any thing, to which they anfwered no. Thenleaine by this , not to looke after mainte- nance^ and this may be faid to every Minifter of the Gofpell ; preferre Chrift, and he will preferre you. Everyone defires a preheminence, a place above his brethren ; the way to get it , is to be for Chrift : Of bis ovtne mil he begot U6, that rve might be thefirji fruits of all the creatures. When a man hath chofen Chrift , then hee is made the chiefe of the creatures, hee excels all others , as Ro- fes and Lillyes excell thornes ; fo that if you choofe and make him your head , hee will make you thehead andchiefeof all thingselfe. From this, that he is a head in regard of influ- ence, a head that fills all in all • that then wee would be carcfull to draw from him , that vvh ich may fill us, and this is the ufe is made of this 4. Ephef. 15,16. Let m follow the truth in lore , that we may grow up in him in all things, who is the head from G g nhom V£i. 9 6 *Ihe Qhurches Carriage, xthom the whole body fitly joyned together, &c% The fcope of the Apoftle is to (hew us, wee fhould grow, and how to grow , adding this motive to it,to (litre them to it, that Chriftis their heack, able to fill every empty erevis , and that fhould ftirre them up tobring their hearts to him , that fo you may grow up into him , that is , when you heare feee is ahead that fills you, ftand not at a ftay,butgrowuptohim, there being as great a neceffity for you to grow , as for others to come | in iand therefore (fayeshe) continue not chilJ dren : if they aske how they fhould grow up into him 5 hee bids them follow the truth in love , that is, as you get more light into divine truths, and have your hearts affe&ed with them , which is meant by love, fo much is added to you : groir then j forotherwife how is itfaid, thattheword doth build us up ? as S t.Paul , when he told thofe that he was to leave them , and they knew not what to doe when he were gone , to grow, he tells them this, I leave you to God^and the word of hu grace to build you up : now how doth the word do ir, but by revealing truth, new truths? which if they affeft the heart,rmen grow up into 'Chrift. In that it is faid , grow up into him, it is ad- ded, to difference that growth which is out o him in raorallvertues ; men may grow in them and yet not grow up into Chrift : but to grow aj into him, is togrowmore emptied of our felve< and felfe-conceits, and fuller of him, fo as he ma} be greater in us ; for wee define grace otherwifi then the morall Philofophers define vertues the" The Churches Carriage. py hey define it to be that which frames the ioule :o right reafon » that is, to do.that which is bed for himfelfe and his converfe with men, but wee grow in another manner , to be that which frames and exercifeth every faculty of the fouleto the Lord , and therefore there is no growth in grace> unleffeit be into Chrift, doing all for him, vn- leffewebc taken off of our owne bottome, and let upon him. Now there are thing : further mentioned in that place, as mcanes of this growth. To receive all from him , from whom as the words are, &c. and therefore to keepethe heart nigh to him ; that therefore which hinders growth is that which caufeth diftance betwixt God and us. Now the cementing qualities that doe joy ne us to him, are faith and love, and that which loofeneth as from him is felfe dependance, and felfe feeking ,and all things elfe which thru ft in betwixt God and you 5 as vaine hopes and vainefeares. Keepe in the fellow (hip of the Saints , for they receive from Chrift onely, as they are knit and compared together : if the branch be divided from the tree and the rootc, there is no growth. Let them looke to it that take no heed of their company. There are many mutuall duties to be performed together , by which the Saints grow : be one of their fellowfhip in conference, pray- er,&c. if thou wouldeft grow. By that which every j oint furnifhetb to m. There are certaine Commifiurx bands and finewes , by Gg 2 which 98 TheQhurches Qdrriage. which grace is conveyed, by which is meant all thofe vehicula of grace > all the ordinances of God : he therefore that prayes mod, heares moft confcionably , and is in company of thofe moft which excell in grace , whence fomething will drop thatmay increafc grace and truch, fuch men grow moft . though Chrift be the fountaine, yet grace is conveyed by thefe as the meanes : therefore ufing thefe meanes^ looke up to him to open the fountaine. There is an efFe&nall power, a nutritive facul- ty in ever v one that hath life in him, which is a meanes of growth v according to the effe&uall working in the meafure of every part , by which a manmakes ufeofevery thing fuggefted tohim, ftill receives profit from the word read or prea* ched , or from Gods providence , fome nu- triment from them all : asyoufay of good wits, that they make ufe of every thing, fo of good hearts 5 and that is according to the meafure in every part * yet fo as the leaft bud hath this effe- ftuail power in its meafure to draw from the root, as well as the greateft branches ; fome have a greater meafure, becaufe they take in not for themfelves, butdigeft and deliver it to others; for in the body there are fome members , that re- ceive from themfelves and for diftribution ,as the liver, heart, &c. And therefore thinke with thy felfe, I have a greater degree in the Church of God , therefore I muft looke to receive more then others, orelfe there will be an 9*T&f: I muft pray more and read more , that fo growing more in - — _____ The Churches Carriage. 99 n thy felfe, thou maift be able to diftributeunto >thers. Letmeaddethis, take heed you doe not [ lead this effe&uall power, forthen you will not \ >e able to draw much, orelfe not to conco& it. | You will fay, how may it be deaded ? by worldly | nindedneffe, or by Sinne not repented of. This weakens, the nutritive faculty } the more j pirituall every man is, the better confciencethat 1 'lekeepes, and that will quicken the nutritive fa- culty, for what makes a member to draw nourifh- 1 ment, but emptinefle and hunger ? fo that the | more we thirft after other things, tbelefle we fhal j draw from Chrift. Theufe is of Triall whether you be in Chrift or no,by your obedience and fubje&ion to him, The Church,that is,every member of it, is fubjed un- to Chrift, and obedient unto him in all things. That which God maketh a rule of his owne Judg- ment, 4s that by which he iudgeth of every man that is a fure rule for every man to judge himfelfe by, That which we fhall be judged by atthelaft day, is a fure rule to apply to our felves for the prefent. Now by our obedience and workes, hee I judge th us, Hee mil give to every man according to his [workes. Rom. 2 . that is, he will not looke totheir j good meanings andprofeflion5but to their anions land workes, becaufe our real taking of Chrift lappcarethinthem. If at. 1.19. if yee confent mdo- \ ^eh )^jhaSeate the good things of the Land^ that is, j if yee will confent to take Ichovah for your Lord I and King, if you give confent, there is the firft I thing. But that is not enough; but if you alfo ! Ggj obey, ' ico The Qhurches Qarriage obey, the confent that ftandcth in the inward aft of the mind, the truth of it will bee feene in your obedience, in the ads of your lives 7 if you con- fent and obcyyoujhalleate the good things of the Und} That is,you Hull take of all that he hath, that is good and convenient for you,fot then you are mar- ried to him in truth, and have an intereft in all his goods.The Lord would have (acrifice exaftly per- formed, but the prophets make light of that in comparifon of obedience, and the complaint o\ the Lord isofyourdifobedierce, you are a difo bedient and rebellious people, joumecke is litem Ironfinerv^ow plucke away the fhoulder, and wil not obey. It is not a facrifice which was a ti picall raking of Chrift, but obedience mufigo with it, So in the new teftament, the two mam- things the Apoftles beateupon, were .Faith -aft new obedience, fruits worthy of amendmen of life, ABs 20. 2i. The Apoftlc fumm* all his preaching in thefe two things, repentanc towards God, and Faith towards Ieius Chrift,an< hejoynesthern together, becau'e they arc neve fevered. That was hisbufinefle, if you (hould hav heard him conferre or preach, you fhould hav heard him beat upon thefe two. Faith and obed ence, or fubje&ion to the commandements. S it was the fcope otlohnBaytijlJ&z preacht the baf tifme of repentance, and the wafhing away c fmnes-,now they would be ready to take thefwee therefore he tels them they muft be obedient, ar he urgeth it on particulars, as they that are fou diersmuft offer no wrongtoany, and foof t\ re The Churches Qarriage. lot eft, The Lord will not rake any thing of an ene- ny,a ftranger . 2 Cor. 8. 12. Hee that givetb almes, \nd givetb not bis ferfonfirft to the Lord^ the Lord ac- eptetb it not^ but yet on the other Tide, workes rr.'ftjuftifie our faith: it is but an empty faith, xcept ic hath an a&uall real obedience accompa- nying it. It is a dangerous rocke to think our (ins itre forgiven, and wee have accepted Chrift, and lave good meanings, and yet we have no obedi nee accompanying this : He that is in Chrift Jiath crucified the flefh, and walketh after the fpi- jrit , and he that is in Chrift, is fubjed unto him inal things.^r//?^y^/V^nothethat had a ftrong body, but hethatrunne well, had the crowne in the Olympian games, it was not an athleticall abi- lity, but he that wre (tied beft: and it is thefimi- litudethe Apoftlehimfelfc alludes to5 and takes up 1 Cor. 9. towards the end. Exhorting to ftrift- nefle of obedience unto Chrift, as without wh'ch a man willlofe his labour. It is well exprefled in the parable of the fonnes,one faid he would goe into the vineyard, there were good intentions 5 the other faid he would not : he that faid he would aad went not, went befides the reward, and hee that faid he would not, but went, it was hee that received the reward. It is not good de fires, but aduall performing of obedience that fhal provide a Crowne for you. And good rcafon why try all fhould be taken by this, for tryallis in difficult things. Toprofefle and know much are eafy, but tobringyour affections into fubie&ion, to wre- ftfe with Iuft s, to crofle your wils, and your fel ves, i Gg 4 *Ton % ioz *Ihe Qourcbes Carriage* upon every occafion , this is hard. The Lord iookech chat in our lives wee ihould be fervice- aBle to him , and ufefull to men ; that which is within, the Lord and our brethren are never the better for it ^ but the outward obedience flowing. thence, glorifies God, and doth good to man. The Lord will have this done. What elfeis the end of our preaching, our plan- ting , and watering , but that the trees may be fil- ledTwithfap ? And what is the end of that fap. but that the tree may bring forth fruit ? what ca- reth the husband-man for leaves or barren trees? not onely the thornes, arecaftinto fire, but bar- ren trees . Therefore looke to your fruits , and de- ceive not your felves. Itfs a common error foi men tothinke their eftates good, when in the ! meane time they walke after the ftubborncnefle of their hearts : they that doe the will of the Lord fhallbe faved. What is the end of every grace but to mollifie the heart , and make it plyableto ibme com mandement or other ? Looke how ma- ny commandements, fo many graces there are in vertueand efficacy, although not fo many feve- rail names are given them. The end of every fucb grace is to make us obedient 3 as the end of tem- perance is chaftity ; to bow the heart to thofe commands , be yeefober^fkc* not in chambering and wantennejse^iic. When the Lord commandeth us not to be angry with our brother, the end of meekenefie, and why the Lord infufeth it, is to kcepe us from unadvifed , raflb anger , fo faith the end of it, is to take Chrift Jefus , to make us obe- dient The Churches Qarriage. 103 lienc to the command of the Gofpell , which :ommands us to belecvein him • fo as all graces do joyne together, but to frame and fafhion the foule to obedience. Then fo much obedience as is in your lives , fo much grace in your hearts, and 10 more '.therefore aske your hearts, how fubjed /on are to the Lord in your lives 3 it was the coun- fellthat Francis spira gave to them about him, faith -he Learne all of me, to take heed of fevering faith and obedience -0 1 taught juftification by faith, but negleded obedience, and therefore is this befallen me. 1 have knowne fome godly men whofe comfort on their death beds, hath beene not from the inward ads o( their mind,. which apart confidered , might be fubjed to mifappre- henfions , but from the courfe of obedience in their lives iffuing thence, Let Chriftians looke to it , that in all their converfation ,as they ftand in every relation, as Scholars, tradef-men, hus- bands, wives, looke to this , that when they come to dye,they have becne fubjed in all things : this wili afford folid comfort. What will you fay, when Satan chargeth you with this ? it is true ; you have large promifes , and hee that beleeveth fyallhefaved^ but then you muft have beene obe- dient and bring forth fruits., and when you looke upon your lives, and find not thefe fruits, where are you > But you will fay then , there is none but may doubt himfelfc , for whocan fay his obe- dience is perfed ? I anfwer , it is not fo much the perfedbn as the ftneerity that is required* But ..now {hall we know that^you will fay ? Firft^ ioi. The Churches Qarriage. Firft confider, whether thou be obedient iner very thing.This is in the words of the Text,there- fore I mention it firft , he ihat hath taken Chrift, there is never a commandment, but he is fubjcft to it : thfSugh he faileth in the performance of the commandements , yet never a one but he is fub- S je& to . as for example, the Lord hath comman- ded tofantlifie the Sabboth , not to for fake the fellow- fhip of the Saints • to fray continually ; to take bed bow vet heare • to rvafb our hearts from evill thoughts and lufts. When an obedient heart, one that hath ta- ken Chrift trqely , heares thefe commands , he is obedient to every one of them 3 hce goetk about the bufinefle, as an obedient fervant about his matters fervice ; though he may be overtaken with negligence and feme contrary paffion , yet he go- eth about it . I meane , hee doth it as well as he is able. Another will not fet himfelfe to doe the bu- fineffe, but is ready to expoftulate * the matter with God, and fay, the commandement is too ftridjOrelfeherefufeth byplaineftubbornes. As for example, that commandemenf, takeheedhov you heare, that is,let not one inftru Ction fall to the ground , fee that you worke it upon your hearts ; a difobedient heart goeth not about this, helcfi- deth his eares for an honrc$ but when the Sermon is done,there is an end:fo that other \to fray continu- ally , . may be he prayeth not alone , nor with his family, or if both, yet in a flight and negli- gent manner , as good never a whit , as never the better: fo alfo let your communication beeaU trayes gracious^ fuch a one thinkes it a needlcfle thing "The Qhurches Carriage. 10? thing to be fo ftri£t and indifcreec , he is not, »or will not be fubjed : this is difobedience. Marke the generality , and thinke it no more then needs 3 when the Scripture there faith, veemuftbe (ubjeB to him in every thing •, that is, not onely to the maine commandement, but to every part ofit: Hee that hath faid , thou foalt not commit adultery, hath hid jhoufhalt not have an adulterous hearty? eye, or thought, or dalliance Now if thou befubjeft to the maine, if thou negle&thefmalleftas thou coun- ted them • thou art difobedient, and thou art one to whom Godi.m\\rcnder vengeance, 2 Thef. 1.7. J? 01 it is to them that know not the Lord, or that will not obey him, though they know that he will do this unto them, ver.8. and I aske you if you know not,that there is fuch acommandement asthis/*- deeme the time , &c > where is thy obedience to it, thou that trifleft away thy precious time, and makeft no con fcieRce ofit ? I f the Lord hath (aid, he that doth his vtorke negligently $attbe cur fed, what fhaltthou be , thatdoft it not at all > Students that Iofe their time , and will not be obedient to that command, hath not the Lord commanded you here to to be fubje&in all things ? fo he hath faid, forfakenot the fellorvfkip of the Saints, that is, the element you fhould live in • and it is not enough onely to abftaine from evill company, but to frequent good : fo for your fpeeches being gracious alwayes : are not thefecommandements of the Lord ? where is thy ^obedience therein, when thy company is idle, thy fpeeches vaine? Likewife , fray continually , that is , at lead twice a days I 106 The Churches Carriage. I adayjitmuft be frequenj: and fervent too: whet no paines is taken herein , it is a figne you are dif obedient. Thus you may examine your felve< by other commandements , and pitch upon that which you arc moft ready to faile in. Now wher I urge this as a neceffary concomitant of grace, the meaning is not , that it is a ferfeB fubje&ion in every thing, but fuch ,that a man doth goc about it with all his foule ,and make it his worke. A mans heart may be a Temple for the holy Ghoft, yet evill thoughts and lufts may pafle through , but there is not a table fet up therefor them 5 finne hath not quiet pofleffion in them, they fet up no idoll of riches , or pleafiire, though they may be overtaken and faile in giving due refpeifc to thefe commands, yet they draw not out , they fpinnc not the threed of any finne tho- rowout the courfe of their lives. Whateveritbe, if a man lye in it from day today, it is difobc- dience. And your purpofes mud be refolute, the divorce muftbe full without any fecretlingrings aftertheluftforfaken, though by an accident you maybe overtaken by it, yet this is your refolu- tion ,> there is fincerity feene , another giveth them over but for neceflity , with a moneths mind to returne to them againe • as Fhaltiel, that when the King fent for his wife , fent her, be- caufe there was a neceflity of it, but yet went wee- ping after her, 2 Sam. 3, t 6. fo it is with us , we letgoeour finnes, but goe weeping after them: the heart is not deare of them. And confider well the ground of it, why it muft be in every thing, in The Qhnrches Carriage. \oj in thoughts and woids, and why difobedience in :he fraalleft commandement , as in idle words, :iot indeavouring to keep your hearts cleanc,your iffeftions pure, doth thus put a man out of the ftate ofgrace,and that fuch havenot taken Chrift, s blcaufe all the commandements are equally :ommanded, and though they fall upon differing obje 1 1 o The Churches Qarriage. j4nfa* fake: as here it is faid, As the Church isfubje&to Chrifi. Many thinkc their obedience to the com- mandementsis to the Lord , when they are de. ceived. lewas Sauls cafe, it was a faire pretence to fpare the cattell, for Sacrifice for the Lord : but it was but a pretence; fork was for himfelfe in- deed, that he fpared them . So Balaam fpake faire, whenhefaid , he would fpeake nothing but what the Lord fhould fay to him, and that hee would | not curfe the people of Ifrael , except God bad him curfe them • but it was not for any love to God , but he had an eye to himfelfe and his owne honour, hee knew it was in vaine to curfe where God d id blefle, and fo he thought thus with him- felfe, if he fhould curfe them without the com- mand of the Lord , hee fhould but difcredit him. felfe, and lofe his labour, wages and all, for his curfe would take no e#e& : therefore hee would not goe till God commanded him to goe: like- wife it may be, heedefired to dye the death of tk righteous ,foas all was our of felfe-Iove, Likewift Amaziah was f\}b]e& to the Lord , walking in all the wayes of David , but all was done to othei ends then David did, but you will fay, it is hard to difceme , when a man doth obey the comman- dement , whether it be to the Lord or no : bow therefore fhall we know it ? Confider after any failing , in thy obedience orcommiffionof any finne, what it is that trou- bleth thee , the offence againft God or the harme, difcredit, &c. redounding unto thy felfe? You fhall fee the falfeneffe of Saul his heart in this The Churches Qarriage. i n this , the di (obedience of the Lord never troubled him , though he feemed a while affe&ed with of- fending the Lord , but hee after fhewed that it was o ly the lofle of his credit which he was ten- 3er of; for when Samuel would have left him , and he though fome difhonour would redound to him, that was it that troubled h im 5 heeded res not io much that God would pardon, as that Sa- muel would honour him ^corne fayes he with me, and let us goe and offer Sacrifice , honour me before thepeople. It was not his finne and difobed iencc , but the lofle of his credit that hee ftood upon. The contrary you may fee in David , fee his car- riage under the guilt of his murther and adulte- ry, for which he was fo greatly affli&ed : but how much did he flight all other things? his affli&ion he did beare well enough, when his owne fonne hadabufed his wives ; this did not perplex him , it was his fin troubled himas appears by that Pfalm he madeuponthat occafion,in which you have not a word of his affli&i on , but his fin ; it was that he was tender of. Find out therfore where thy tender* nes for fin is ; as a Smith, when he would trie the hoof of a hotfe,look where it fhrinketb,that is the tender part, fo fee what fhrinketh and galleth thy heart moft . if it be finne and offending the Lord, it is a figne thy eye was upon the Lord : but when thou art tender of lofles andcrofles, anddifcre- dit to thy felfe, it is an ill figne, (lie wing thou refpe<3eft thy felfe. David taxeth himfelfe in thofe things which were counted no finne by men, but an honour; as the cutting ot Sauls lap Hh of in The Qhurcbes Carriage. i of his garment ^ it was an honour to him to come fo ncere his adverfary , and but cutoff the lap of his garment. So in numbering the people, itw^s no outward fhame or evill, but the finne that tron- bled him , Lord fayes he, ftrikemi , for thefifbcepe, rtkat have they done i A fourth rule whereby thou maift try thy fub- je&ion to the Lord, is bythydifobedienceto all others ; it is a rule may feeme fomewhat re- mote at the firft hearing , but it is fuch a rule of trying fub je£ ion , that I find in the Scripture, St. Paul when he would ex pre fle his fubje&ion, he doth it by way of oppofition. //■/ jhouldyet pleafe men , / were not the fen-ant of Chrifi : it is a good argument ofour being fubje& to the Lord, when we care not for difpleafing others, Rom .a. | 8 .as not obeying the truth,is joy ned with obeying unrighteo.tfnefTe , foas the contrary,obeying the truth is alwayes joyned with difobeying, ali on- righteoufneffe, lam. 4. 7. they are put together. Submit your felves to the Lord , and refijfthe D*eviH, He that is mod fubjed to the Lord, is a mod an- tradable man toman, and to all creatures clfe. i upon every occafi on 5 becaufe the common c&ur fee] \ the norld is contrary, to holinefTe, Ephef. 2. 1. which caufcth others toquarrell fo much with them as they doe 5 and this arifeth from theii obedience to the Lord. It is common amongfl I us, when wee fee a man eafie, ply able, tradable I ready to give fatisfa&ion and content to men, re j commend him for ft , as a good difpofition ir j them-, but to be fo in all things,even in /inning againfi lc The Churches Carriage. i 13 againftGod, this though it is pleafing to men, it r rs abominable to God $ it is an evident cafe-, that! they which would not doe a thing if left to them- felvesbecaufeunlawfull, yet to give fatisfa&ion J tofriends, to their company, as Heroddid, they | will, that is a figne of difobedience $ the more j waxy the heart is to men, the more hard to the Lord. It is a figne of pufillanimity in Chriftians that yceld fo much to men3they forget themfelves. there is a certaine magnanimity which Chriftians (houldmaintaine: wee are Kings, the Sonnes of God, therefore what is the countenance or dif- countenance of man ? wee fhould carry our felves as greater men than they, wee fhould learne rtg- numgererein fefiore, to carry a kingdome in our brefts. It is a common faying among men, fuch a man underftands himfelfe well, that is,he under- ftandeth his place, his dignity, and carfyeth him fclfe according to it. In this wee are ready to goe toofarre, but we (hould learne to doe thus in our obedience to God. The truth of a wives chaftity, is feeneinthe peremptory denyall of all that fo- licite her ; the more peremptory wee are in fuch denyalsof the creatures, the more fubjeft we are | to the Lord, Laftly,you fhall try it by this, confidcrwhat you doe in thofc things that above all others you j wouldnotbefubjedin, fingle out that finnethat j is deareft to thee; thdtigh a man would be obedi' I ent in all elfe, yet in fome things to be reftrained I it goes to his heart, fomething is more peculiar,; and is that he fancies, and itgoethmorencereun- ' Hh 2 to I" n 4- The Qhurcbes Qarriage . Queft. sAnfx w* tobimtoobey in that, then in any other thing. When the L ord would trie Abraham^ he tries him in that which he was mod unwilling to part with. Now, fayes he, / know that thou feareji me^ Fori have tried thee in that which I know thou lovedft dearely, and yet chou art content to part with it for my fake. Make the fame queftion to you : look what it is , that above all others you would not be fubjeS in,, whether it be a.matter of credit, of eftate, or a luft that fitteth clofe, if thou wilt try whether thou be fubje&> fo if for his fake thou canft obey the commandement , which isagainft itthatcroffethit, forfucha command the Lord gave to Abraham, and hee did obey it : hec that taketh Chrift, taketh him for a Lord and a Sa- viour. But yon will fay, thefe rules are good, but I find my felfe.wanting, I would bee fubjed, but I cannot bring my Heart unto them, whatrneancs fhould I ufe for the doing of this ? For this I will give fome helps, for the end of thefe ru^esof tryall, isnotfo much tofhut men out, or difcouragethem,buttheend is, that find- ing themfelves wanting, they maybeeftirredup the more to be diligent in the profecution of the meanes,and fo grow up to perfe&ion. Themeanestobeufedare thefe. Firft be diligent in obferving where thy heart is not fubjeft. Diligent obfetvance of the flefh in us that is ready to rebell, when wee take leaftno- tice of it, this is the firft meanes. There is no worke we goe about, but the flefh hath an hand in it. T^he Churches ferriage. 1 15 ,.t. There is fome commotion and rebellion goes ilong with the bed worke wc doe, now to Tee this is a great help to obedience. Wee are not fo much overcome by it, as by our owne inobfervancie. The flsfh is an enemie, and nihil in hojle defricien- i»>*> fleight nothing of an enemies that may hurt thee, take heed the flefh deceive thee mt, it isanenemy : fufped thine owne heart upon every occafion 3 for it is ready to deceive thee • efpeci- ally in things that are lawful^there thou muft have a diligent eye, that there bee no rebellion, that thou goe not beyond thy bounds. Secondly, labour to have thy heart and reafon convinced and perfwaded that it is beft for thee to be fubjed to the Lord : the Lord ruleth no where as a King, but where hee rules fir ft as a Prophet, that is, except he firft perfwade the heart by an in- ward enlightening, that it is beft for the heart to be fubjed, the will and the affedions will never yeeld. Therefore if there be any commandement wherein thou findeft a difficulty, arme thy felfe with reafons out of Scripture, get thofe weapons the Apoftlefpeakes of, 2 Cor. 10, The weapons of our warfare are not carnally but mighty through God^ bringinginto captivity every thughtto the Obedience of Chrifty that is, feeke out the rcafons the Scripture givethagainftfucha finne, and for to perfwade the heart to obedience, for fpirituall reafons on- ly will work, and are mighty, morall reafons and arguments from refpeds to thy felfe, for feare of Hell, and for de fire of Heaven and the like, they may reftraine the outward manx but they dnnot Hh 3 bring n6 The Qhurches Carriage. bring the inward man into a full fubje&ion : but fpirituallreafons will make thee fubjeft, and to obey from the heart: and yet this is not enough, they mujibe might) through God : the Lord muft have the fetting them on> they mint be brought home and applyed by him. One may have many good.rea- fons to move him to be fub jed to fuch a commaa- dement, but except they be brought home to the confeience, by the Lord, they doe no good : ther- fore faith the Apoftle, they are mighty through God to bring dovvne the ftrong holds, and falfe reafoningsin the underftanding, for they are thefc ftrong holds .-where ever difobedience is, it ari- feth from fome luft,and w heron is this lull groun- ded, butuponfome falfe conceit, and reafoning in tfrc underftanding ? Now thefe fpirituall rea- fons doe diflblve them : and when you fee the j vanity of the conceit, the luft vanifheth, vvher : thoufeeft thy error, the luft will bee gone, and j then the mind obeyeth eafily. Itthen runneth in I the waves of Gods commandements, as a.wheek , that is well oyled. Firft then you muft obfdvc ! narrowly, and ftrivc to difcemebetweene the flefti | and fpirit, which are asc'ole as the bones and marrow, as the inwardeft parts, they arc fo mix- led together, thereis fuch a conjunction between the flefh and fpirit in every a ftion, as isbetvveenc the marrow and bones; but you m,uft labour tc I diicerneberweencthem, and that is the ufe you muft make of all the knowledge you. get by the word of God: Andthen Secondly,tfcou muft have a fpecial care, and ftill labour with thy mind,r$a- The Churches Carriage. 1 1 y n, and understanding, to be perfwadcd that it is eft to be obedient. And then the third and Iaft thing is, t o do fom. vhatwiththeaffe&ions, thatis, toexercife and iccuftome thy ftubbornc affe&ions to obey : the rontinuance in doing good, doth fubjcft the tffe&ions; for as the Apoftle fpeakes, Heb. 5. 14. of fome, That by reajen of ufe have their volts sxercifed to difcernegood from evilly that is, men be- ing occupied in fpirituall reafons} and truths, holy confcrences,&c. they are able to difcerne truths. So it is in the affe&ions . for, as exercife in thele things makes the understanding ready to difcern, focxercife makes the will andaffe&ionsas ready tobefubjecT:, for it hath *he fame force in one part of the foulc, that it hath in another: there- fore the Lordleadeth us into variety of conditions, toexercife fuch and fuch graces, that wee may be fiibje&to him in all things,for theimage of God ferveth but to bring the foule into obedience to God, as it did in Adam inparaiife. Now there- fore, God leads us into another place, and ftate and condition of life, that fuch a grace may bee exercifed in us. As the Apoftle faith, Units 1 •: . Be glad when you fall into many temptations. Some times he bringeth ficknefle, fometimes difgracc, fometime poverty, fometime affli&ion in chil. dren, wives, or one thing or other upon us, and all this toexercife our graces. And what is the end of this exercife, but to bow the heart to fubje- &ion, that we may bee ready to obey him in all things ? Now if thou wouldeft exercife thy felfe I Hh 4 on 1 1 8 *The Qhurches ferriage. Objeti Anfw. | in this manner, con ficier wherein thou art ready to I difobey, and fay : I fee 1 want fuch a grace, and am ready to difobey in fuch a particular, I will re* folve to practice the contrary. As if a man bee fubjeft to anger, and want meekneffe, fay, well, I fee I am too much fubjeft to anger. Therefore 1 » will fet upon the exercifmgot this grace of gen- tlcncfle, and meckneffe, 1 will not be angry with themeancftof my fervants. Thus if wee would doc,it would fave us much affli6Honswhich othet- wife the Lord is forced to bring on us for this, to make us fubjeft tohim. But you. will fay it is grace that doth it: how can this cuftome that is but the a& of a man doc it then? It is true, it is grace that doth it, but yet it is the exercifeof that grace that doth it too. Utb. 5. 1 1, 17, 13. And that, as itencreafeth and en* largeth grace, andintendeththofe habits which vve have, and makes them ftrongqr: it is' indeed thofe infufed qualities of grace planted in the fa- culties of the foule that bring it in fubje&iomand this cuftome doth but ftirrc up andencreafe, and intends them5 but yet this exercife where graces are firft wrought, will encreafe them and make themftrong, through the affi (lance of Chrift ac- companying it.Thou fhalt find this exercife will make thee ftrong in grace : the joynts of the bo- dy bent to fuch a courfe, and often imployed in it, doe get a habit. So it is with the Spule. Other Yoakesthe more they are borne, the more they weaken, but the more you beare the Yoake of Chrift, The Qh arches Carriage. up CbTift,either in doing or differing, the more able1 you are to doe it. Another ufe that we may make of this is, that wefhouldbe from hence ftirred up to confider that great privilege we have from Chrift, for if he be a head to us 3 hee is our guide, hee is foan head to us , as an husband is to the wife. Now the the husband is the guide of her youth, and fo Chrift is our guide.When a woman is young and notable to guide herfelfe, fhee had need have a guide : fuchis the cafe of every man naturally: But Chrift, when a man is in him, becomes a guide unto him, or as the Head guideth the reft of the members,fo doth the Lord all that belong tohim.Thisisa privilege not thought of among us. When wee thinke of the other privileges, this of theguidaneeof Chrift is forgotten of us. Therefore 1 will ftand upon this great benefit, which al have that are ingrafted into Chrift ; now he guides them in all their way es, Firft by enlightening them, fo as when others are in datkeneffe , they have their eyes in their head, and fee the way before them , when as all o- thers are blind, and want either light, or elfe eyes tofeewithall. Againe,he fends his fpirit to bee a remembran- cer to them in ambiguous and difficult cafes , to (hew them the way they are to take, and hee brings fom prevalent arguments and reafonsto mind,to move us to doe this Or that, which would otherwife have bin forgottenjand to fliew us the inconveniences that will follow of doing this or that i 2-0 The Churches Carriage. I that which would otherwife have bcene hid from ! us. He ftirrethby our conferences which are ap- j pointed to be the immediate guide of us, and the Lords deputy , whereas otherwife they would ei- ther be ftill, orgaideamifTc. By taking from us wrong guides, falfe opini- 1 ons, ftrong, unruly, and inordinate affe<5tions,and inftead of them he puts a right guide into our hearts, rectifies our judgements, puts in holy af- fections, which are the rudder of the foule, that turne it this way and that way. Thus there isafe- cret guidance, though we know it not, that the Saints have from the Lord in all their wayes. This is a great privilege : For when a man is inofs confilii, in a ftraight and exigents, andknowesnot which way to goe, when if hee fliould take the wrong way,it might behisundoing, then to have a guide, what a great privilege is it ? When £><*- vidwasinKeilah) and heard that Saul would com downe thither, i Sam. 23. hee knew not what to doe, whether to goe or ftay ; then the Lord gui- ded him. So^brahamhis fervant, when he went for a wife, for his matters fon, he knew not which way to goe for a wife for him, norwhom to take, then did God fend his Angell to guide him, as Abraham had foretold him before hee went, hee told him the Angell of the Lord jhould goe before him. The want of this you may fee in Rehoboam^ who was in agreat ftreight, when he asked counfell of the youngmen, but the Lord would not guide him, and therefore he did that which was his ruine. So . Abfibm The Churches Qarriage. ui Abfolon when he was in Bivio, not knowing which of the counfell given him to take,the Lord would not guide him, having a purpofe todeftroy him. So it is vv ith us,there are often cafes fall out wher- in guidance is requifite, aj in the changing our eftateby marriage, placeof living, thechoyceof our callings, wherein to be guided ormifguided, is our making or undoing. There is no day, wher- in wee have not need of his guida* ce, in regard of oneoccafionor other: now to have this privi- lege to goctothe Lord freely, and aske counfell of him.and to be fure to have a ready anfwer from him,it is a great privilege. Davidin al his (heights went to the Lord to aske counfell, and the Lord gave him oounfell: Saul went,and the Lord would not anfwer him by Vrim or Thummin, nor dreames, nor any way. Thecafe of all that are in Chrift is like the cafe of David, if they goe to him, the Lord hath bound himfelfe to anfwer them; for they have fomeintereft in the wifedomc of Chrift. But the cafe of the other, is like the cafe of Saul, he fends them away without, becaufe they are (hangers to him, and therefore he is not bound to anfwer them. And that you have fuch an inter- eft confider i Corin.'i. 30. But you are of him in Chrijl lefusjvho is made unto us wifedome, that is fiod the Father hath given him to us to teach us, to make us wife, to guide anddireft us in difficult cafes, when we cannot inftru&our felves. The like to this is that //&/'. 9.6. lentous a child is born &c. But what are the benefits wee (hall have by that child ? Eirft he fhall doe miracles, wonder- full A lii The Churches Qarriage. full things among you, for hi $ name is wonderful! Secondly, hee undoubtedly (hall bee your C0m- fettour, that is, 1 have given hi m to you, that when 1 you want counfell and dire&ion, you may goeto him, Tor I have given him to you, for that end. This we may as truly expeft of him, as the Iewes did it of the Mefftah, as appearsby that fpeecb, lob. 4.2 5./ krov well that when the Mejftah iscomejie will tell us all things. This was the common opini- on of the people : the Iewes did expeft this from him3fo may wee : and therefore upon any exigent goe thou and fay, Lord, thou haft given me thy Sonne, and him to be wifedome tomee, and ap- pointed him to be my counfellor, and I have need of counfell and dire&ion, and therefore Lord give me an anfwer, and dire&ion. If wee would prefle him thus, he could not deny us. Befides, fn that Chrift hath made himfelfe our head, it is his office, hee hath undertaken it,it belongeth to him, to guide his Church and every member of it, and can hee faile in that belongeth to him? That which fets the price on this privilege, is the need which we have of it, none being able toguidehimfelfe. The principle of guidanceis refidentinthehead, and is communicated to the members but upon occafion. As it is thus in the natnrallbody, fothat faculty of dire&ing us is in Chrift, and is communicated to us but upon occafion, as wee need it : hence every man wal- kethfo wifely upon every ©ccafion as God will guide and direcSt him to doe, in fucha time, and in The Qh arches Carriage. 123 in fuchcircumftances • therefore wifemen, we fee arefomctimes infatuated, take a foolifh courfe, thata ftanderby, whoisfarre inferiour to them, fees plainely tbis to be an unwife courfe, this the Lord doth, that they may know, the Lord isonely wife, as 1 Tim. i. Which confider, and it will be a great helpe to make us prize this privilege. Where is any man but is too well conceited of hisovvnewifedome ? but to thinkeGod isoncly wife, and that himfelfehath not a beame nor a fparke of wifedome, it is hard to perfwade a man of this, but it is evident the Lord is onely wife. For firft,none can give counceI,except he knovv- eththe whole compafle of a bufineffe, heethat knoweth but partis not fit to give counfell ; they that lookebut upon few things, but upon a cor- ner of a bufineffe, and not round about it,are apt tomiftake: now who knoweth a bufineffe thus, but the Lord above ? our knowledge even inpra- fticall matters, in our owne bufinefle, is but in part, as well as in things heavenly. Befides, Secondly onr confolatio^s depend commonly on thefe two things, Firft the know- ledge of the fecrets of mens hearts, with whom we have to doe. Secondly of the future contin- gent events, which are to come, and toknow nei- ther is in our power, but it is the Lord only that knoweth the fecrets of thefe mens hearts, with whom wee have to doe, as alfo the contingent things that are to come. When the Lord would have David goe out of Keilah 124 The Churches Carriage, Obieft. I X«M>,faith Davidy wil the Lords otKeilah deliver me up ? Davidkncw not their hearts, nor no man knew, bnt the Lord onely knew they would deli- ver him up into t be hands of Saul> x Sam. 23.11. n, and he told him, they would doe it. And againe, he asked whether Saul would come dome to Keilah, it was futurum contingens a contingent thing, and no man could tell whether he Would or not . but the Lord told him, that/tf would come downe to deftro) Keilah± if any other had known thefe two things, he might have councefd£W.Noir our guidance then in fuch things dependeth upon the know- ledge of thofe two things, which yet are not in our power to know, but onely in the power of God, and therefore wee are not able to guide our felves. Itisfaid, Col. 2. 3. that in him are hid all the treafures of mftdome and Knowledge . And they are fo in Him , that they are not out of Him. Butmenhavenaturallwifedome you will fay. It is true, but they have it from Chrift. All the light that ever was in the world, even in thofe which knew not Chrift, it came all from him. As Job. 1. 5. The light jhined in the darknejjej that is, in the darke places of the world, and not onely in Gojhcn, even fincethe beginning of the world, and the darkenefe comprehended it not, and in that fence it is he who enlighteneth every man that comes into the World. But put the cafe you could find out right connfells, or you had a man like Acbitophel> whofe counfellwas as the oracles of God, and who were able to direft you, yet to take this counfrll is not in The Churches Qairiage. u? n your owne power, itmuftbegiven yon. Thac /hich S lomon fayth of the foole, he hath a pricein- is hand, but hee hath no heart, may be faid of good ounfell, there is oftentimes a price put into our lands, as was into Abfolom, and Rehobo&ms hands, )ut we arc not able of our felvs to take it : therfore aithrhe Apoftlefo-T/wffejf, itim. 2. 7. having :ounfel!ed him what to doe, conjider what I fay, xnd the Lord give thee under 'flanding in al things. As if ie fhould fay, I have given thee good counfell: out there mu ft be another counfellor, therefore I befeech the Lord to give thee undemanding to open thine eyes, ro fee the re&icude of this coun- fell, and enab 1c thee to apply it, and take it, We- mperfefapit, no man by himfelfe is able to coun- fell him felfe, there muft be both a fecret light,and eyes within tod ire £t us. Many times wee refufe the bed, and pitch upon the worft./*r#jo. i^.The way of man is not In himfelfe, It is not in man to direB biswayes, as if he had faid, it is true, for the mod part,men pitch wel enoughuponthejournies end, andaimeathappinefTe ; but how to direft their fteps, and toattainethatend, it is not in them ; therefore Lord I befeech thee(fayes he) to guide m and dired us for the beft. It is every mans cafe, his vvayes are not in his owne power, hee is not a- ble to fee what is beft and worft, and to chufe the right way, and if hee could in the general!, yet we had need of continuall guidance in the feveral particular paffages of our lives.We are at a ftand at every turning we come at, and like a man in a 1 wildetneffeknow not which way to goe, except * we ti& The Churches Qarriage. Queft. A»f™> we have a guide at every Rep.Van.<$. 23. Hecis tm God in nkojekaud, thy breath isy and ail thytv&yet &c. tbisisathingwedoenot confider. Wee thinke indeed cur lives are in Gods hand, and that mat- ters of greater moment, are of his difpofing . but ; that every ftep we take ihould depend on him, this is thatweconfidernot-of, a man takes not a ftep .either into good or evill, into profperity orad- ! verfuy, but the Lord guideth that ftep. There- ' fore confider your great privileges, who have the Lord for your head, yo<;r guide, and your coun' fellor, and as you muft know this privilege, foyou muft make ufe of it, for all thofe our privileges vvc have in Chnft, were not declared that you fhould gaze upon them onely, knotv them and no more: Therefore goe to the Lord for counfell,wifedomc and direction upon all occafions. You will fay, but how fhall we doe to obtainc it I For this I will give you thefe rules. Firft, thou muft acknowledge thine owne ina- bility, that thou art not able to guide thy fetfe. lames 1. 5. If anylackemfedome^ lethimaske^ &c. his meaning there) is, rotfo much to fhewthat fome men wantwifedom,others not, but the mea- ning is5 till a man fees he wants ir,hee is not fit to askeit, neitherwill the Lord be ready to giveit. iOr/7*, 3.18. Bee thatitmfe% muft become a f 09k to be wife. It is true alfo here, thou muft ceafe from thine owne wifedome, thou muft confeffe thou art not able to guide thy felfe, and that therefore becaufe thou wanteft wifedome, thou askeft it of him. Pfal. 2 5. p. Bee trill teach the humble his rray} and The Churches Carriage. ny i pde the me eke in ludgement^ that is, thofe that fee ieir owne emptineffe, how unable they are to uide them fe Ives, inch he is ready to teach in the ay thcyfhouldchufe. Secondly thou mud alfo aske it of the Lord. ou may read how God ufed David to this courfc •om time to time,and put him oft to a ftand when c fled from Saul, purpofely that hee might bee iccuftomedtoaskecounfellof the Lord upon all fecafions. Therefore let us learne foto doe, in tny hard cafe, when we know not which way to brnc us, to goe to the Lord and fay, thou arc my husband, myhetfd, my father, and whither the hould children goe for counfell but unto their Others, and the wife but unto her husband^Now uord, counfell mee anddire&me what to doe in his cafe. If you doe thus, will the Lord deny tou i no, why faith hee, you, if your Children aske ou bread^mll you give them a ftotie ? If they aske Jifh, vill you give them a ferment i So I fay to you, if you aske him counfell, will he give you poifon > will he turtle you into a wrong way and mifguide you when you aske the right ? No, Thirdly you muft aske iff faith, that is added inS. lames i.6* So as to reft and rely upon him. Thus hee commanded his Difciples, that when they (hould be brought before counfells and ru- lers of the Synagogues , they fhould take no thought what to fay, what was the reafonbtit this, I will have you reft upon me, for guidance ') and affiftance ? at that time I will fuggeft to you iwhatfoever is needfull upon fuch an occalion. I i Now 28 The £burcbes ferriage. Now though that was extraordinary, yet it holds thus farre in ordinary times and cafes,that thougl youniayuie the beft meanes you can, and tak the beft confutations, yet fo as ftill to truft mor to your prayers, and on God for wifedome an> direction then to yourowne confutations, an< the meanes which you have ufed, fay as lehofapha did, although we ufe meanes, j« our eyes are tettar thee ^ it is a prevalent argument which Afa ufed t< tbeLoid. 2 Cbron. 14. 11. Lord (faith bee) it i nothingtwVfc thee to helpe with many% or with no po helpe us O Lord our Gody for we reft on thee, and - thy name are wee come againfi this great multitude. A if hee fhould fay , I have provided an array made all things ready, but I reft upon thee fo helpe; thereforethe Lord was prefent with him gave him the vidory : fo wee fhould goe to th Lord and fay,we have ufed the counfell of our bef friends, and the beft meanes we can, but yet |K eyes are towards thee, and wee reft on thee for dire (ftion in this cafe. If a man thus reftcth upon God hee may fay, if I bee deceived, the Lord decei verhme. Ifthoutruftcftnottorhe Lord, he ma; faiietbee, for hee is not bound to direct and tr guide thee, it fareth with us, as with thofe &b# came toaske queftfons of our Saviour, curious ones; the Lord fent them away without an anfwet kepthimfelfcreferved : So if wee come roaske. not with refolution to reft upon the Lord, and in confidence he will direft us, wee fhall gosc with- out: If At. 7. The Lord hath promifed de- liverance t© Ah&z% yet tels him, if yoq will not The Churches Qarriage. 129 not beleeve, you fhall noc bee eftablifh- cd. Fourthly, there muftbea caretopleafe him, a conftant courfe of obedience, elfe vvedoenot truftin him: hee that faith hee trufteth to the Lord, and doth not obey him, doth but diflem. ble with him, and fo the Lord accounts it no bet- ter than diflfembling with him, as Ier. 42. 20, Carry thy felfefo, that the Lord mayrejoyceo- verthee, to doe thee good, and to guide thee in all exigents. And if thou wilt take his counfell in heavenly things, thou (halt not want it in earth- ly things. Pro. 4. 6. Forfake her not ^ that is(frife- dome.) and fheejhallkeepe thee $ love her^and jbe [ball freferve thee ; that is, if a man will preferve the uprightneffeof his heart in his wayes, if hee will walkeby the rule that God hath appointed him . then wifedome fhall preferve him, that is, Chrift (hall guide him in all his wayes. Now there is a double guidance, one in a mat- ter of finning, or not finning againft God • when we are prcferved from doing a thing that is un- lawfully which David cals leading in the paths of right eotsfnejfe. Pfalm .2 3 ,3 . Secondly there is a gui- dance, which is a matter of blefling and comfort to us, which is called feedinginfaire paftures. In the fame Pfalm. 23.2. and the fecond doth de- pend upon the firft. If thou be contented to bee guided by the rules the Lord gives thee, he will dirc& thee in the things that belong to thy owne comfort and advantage, Pfalm. 2 5 , fo the pro- miferunnes there, verfe 1 i.vebat man it hee that fea- Ii 3 nth 120 The Qhurches Carriage. rtth the Lordl bin will he teach the way that hee fall ■chafe. (Him) thatfeareshim,and keepesa good confidence in all things, out former care herein is chat which ftirrech up the Lord to guide us and direft us, in all our (heights. There is a time when the Lord hath need of thy fervice, if thou wilt not faile him at his need, (as I may fo fpeake) hce will not faile thee, when thou haft need of him in thy {freights. And thus to have counfell given a man in fuch cafes as doe neerely concerne him} and are of great weight, it is a great privilege. And this thou flialt have, if thou wilt follow his counfell, in other things: Therefore be exhorted upon this ground and motive to keepe thy heart more perfeft with God. The caufe vvhy Abfolon and Rehoboam erred, was becaufethey provoked the £0rdformerly,and 1 if thou beeft alfodifobedient, this fhall be your • punifhment, that becaufe you would not hearken to his counfell, therfore when thou needed coun- fell, even in thofe things that fhall bee as much as thy life, thou {halt bee infatuated. The Lord hath made no promife to fuch a mati,to {hew him the way he fhould choofe. One thing muft be added, and that is this, that in any particular cafe, thou muft 6e ready to re- figne thy felfe up to the Lordy to take his counfel. Hee will r ot lofe his labour, thou muft have a heart that isplyable to him,andyeeld thy felfe up wholly to his difpofing, and not (ct thy felfe to any way ft), but that the Lord may take thee off it. Thofe among men that are governours of The Churches Carriage. 131 of others, are willing to beftow their labour on them that are pliable, but thofe that are of ftub- born difpofi tions are a difcouragement to the m $ they that tvalke ftovcardly with the Lord> the Lord will walke frowardly with them^therefore fee thou rclifthimnotin the paflages of his providence [ and take not the bit in thy mouth, and hold it in thy teeth, as one unwilling to be guided. So it is9 men are often fet ona thing upon a humour, and they will goe this way or that way, as they like, what ever come of it: but fometime the Lord in mercy barreth up the way, as we doe pits that are by the way fideto keepc travellers from falling in, as they pafle in the night. Weefinde fometifties the dore fhut upon us in a courfc which we would enter into • fometimes hee fets our con fciepec upon us to expoftulate with us, e- venasthe^ngcll did with Edgar, when flieefled from her miftrefle. Gen. \6. 18. Hagar Sarahs maid, fay^ hc,nhence comefithou, and trhither tvi/t thougoe } rcturne to thy dame, and humble thy felfe under her hands. As if he fhould have faid, Hagar^ thinkc witty thy felfe who thou art ^Sarahs ntaid^ it washer pitodecau fed her to runneaway, (he thought to ha\le beene miftreffe, and becaufe fhecould not bear the toughufage of her mi(lrefl[e fhe had forgotten her place, therefore the A ngcll calsher Sarahs maid * and bid-s her, goe andhumble thy felfe under her handsy and Kkewifefaycs hec3con- fider whence thou comeft, from the godfieft fa' mily in all the world, andconfider whither thou goeft, to them that know not God, that sacftrahg- 11 3 gers t 3 i The Qhurches Qarriage, gers and aliens from the commonwealth of I frael^ and j therefore rcturne unto thy Dame. So the Lord fometimes fcts our confeiences to expoftulatc j within, why doe you refufe fuch acourfe, andj why doe you take fuch a courfe > and it fhewes us j the caufe of our errings, as here the Angell did Hg- 1 gar, for pride of heart was the caufe of her fly- ing from her miftreffe, thcrfore the Angcll (ayes, Hagar, Sarahs maidy goe and returne unto thy mi* fir eft , and humhle thyfelfe under her hands • doc not as hhanan did when he fent to askc counfell of Lor ij whether he fhould goe into Egypt or not, refolve aforehand what thou wilt doe, he fet downe with himfelfe, that whatsoever the Lord had find, hec would goe downe into Egypt. So it is with ma- ny,though they aske counfell of the L©rd, by prayer, their l^carts are fet upon acoar(e>and will not be taken off. Take heed of this ftiffenefle of ciifpofition and frowardneflk of fpirit, which is a frequent cau^andaeaufe of much n^(gu dance in mens a&ions, and refigne thy felfe to the Lord, an 1 fedce counfell in the tiprightBeffeandplaine- neffc of thy heart; thisrefignation of our felves to the Lord, is the way to bedirc&ed upon all occa- fipns. N > v to ■ vor'c yourheirt to this, consider chat the wayGoileades thee to, how improbable foever it fecmes3it vvil be the beft and fafeft way for t hce- Many tyottld goe the contrary way : As Lotyvhcn the Lord would have him flee to the moun- tainc, he would goeto Zoary agat'nftGods coun- fell, andyoufeewhatcameof it. boDatidfor the num . The Churches Carriage. 13$ 1 numbering of the people, though better counfell was given him by loab. But he was fet upon it,hc would doe it, and fee what came of it. So Iofiah would fight with Pharaoh-flJechy though bercer counfell was fcnt him from the Lord, to pafle by him,and let him alone: fee what came of it. Thcr- forc take heed of this ftiffcneffe of affe&ion, and wilfulneffe, and ftubborncncfle of Spirit. The Lord may fometime give way to thy mind , but it is in judgement, not in mercy : the thing which thou haft a mind to,it maybe brought to pafle,but it had beenc better for thee to want it. As it had beenefor Balaam, but he would needs goe up to Balaac, and therefore the Lord bad him goe in his anger, feeing he would not be ftaid. Hee dcalcs with us asElifha did with thofe,a King 2.15. That wouldgoetofeekethtbodyof Eliah^ they had many de- nyab, but yet they were infl ant mthhimy fo that in the tnd^hehad them goe^ and they went, and UJl their la* hour \for they found him not. In all cafes of difficulty learneto feeke counfell of tht Lord. Thefe conditions obferved, you fliall have the ufcof this privilege. Another ufe is this, let every man learne from hence to be the glory of Chrift.How is this drawn from thence, you will fay > If you looke into that place in the 1 Corin. 11. 7. See how it fol- loves upon it : Chnft is the head of every man, andthemanis the womans head, as is before in the Chapter, what followes upon that > in the feventh vcrfe, hefayes, the man is the image and glory of God, and the woman is the glory of the I i 4 man. \ J^ The Qburches Qdrriage. man. The meaning is this, when thou d oft con- fidcr that the Lord is thy husband, and thy head, thou muft thinke of this with thy felfe, and every time thou findftthatpaflage in Script re,it fhould put thee in mind to carry thy felfe fo as thou maift be the glory of the Lord, that is, thou muft take heed of (landing on thine owne bottome,and feeking glory to thy felfe, and of fhiniag with thine owne beames, feeking any felfe-exccllency. but as it is in the civill law, MvAitt cortfeat r adiis mariti, the woman muft (hine withthebeamesof the man, that is, fhe muft chalenge nothing as her J owne, but every thing .(he feekes or (lands for, it is iatbbv name of her Husband, therefore what* eyer thou haft beene, or ever thou haft fought, ho* nour to thy felfe, andapplaufe,and tobe thought fome body in the world,yet now thinke thus with thy felfe, I am the Lords new, 1 rnufl give himall the praife,aiid carry my felfe fo, that all myexcellency may refleft upon him. And this alfo,thatwe are members, is alfo argument enough for it. What can the members doe ? there is agi- lity in them todoemanya&ions, butwhere have they all their vigour > is it not from the head ? So all the wit, and learning thou haft, thofe excelled cies thou haft, whence haft thou them ? are they not from Chrift ? the members doe that they do, but in an inftrumentall manner,fodoft thou, what ever thou doft. Therefore confider this* and fay heartily, it is not I that doe this or that, but the grace of God in roe5/doc but aBus agerey it is the influence of my head • Ch rift hatb wrought it by '! me, The Qhurches Carriage. 135 me, as /W fa id.th at phrafe is to be marked which isufedin Galat. 2. Hee that was mighty by Peter in the Apoftlcfhip over the circumciiion, was al- fo mighty by me towards the Gentiles. The Apo- file doth not fay, that he or Pe erw&s abletodoe anything, butafcribeth allto thcLord. So thou fliouldeitthinke with thy felfe, never fay, /have done fuch aching, or brought fuch a thing to pa fie, or fuch an excellent performance hath come from me, but fay, the ZWhath done fucha thing by me.In other things you doit, when you fee an inftrument well plaid on, you commend not that, but him- that ufethit: that is the cafe of every man; wee arc but the Lor^.s inflrumenrs, he is mighty by us, wee are but a&edby the Lord. If Chrift be the head, thou mu ft feekc his g-ory : this the Lord is jealous of Sacrilege God will not take at the hand of any manjie will not be robd of his time, the Sabbath or any thing elfe, but of all other he can leaft away with this theft, robbing him of his g]©ry32nd yet as that is moft render to him, fo our fingers arc more itching after that. A man is greedy of applaufe, and if hee lookenot narrowly to him felfe, is ready ro take the glory to himfclfe that belongs to the Lord. Thou rauft be the Lords glory, but if thou take any to rhy felfe^nd if thou ftand on thy owne bottome, thou art thy own'e glory, and not his : therefore above all things take heed of being deceived and found guilty herin. But you will fay, How may I come toknowit? Firft,confiderwhatthyendisin thy anions, whether the demonftration of fomegift God i tf The Churches Carriage. \ God hath given thee, or for his glory , and if thou findeft not out thy end, yet confider whether in matter or manner of doing, thou doft notfteppe out of the way : if not by this,yet confider after the aft ion is done, when any thing is well performed by thee, whether thy heart beginnenot tofwellin thee, that is, to thinke better of thy felfe than be- fore, that is a figne thou takeft fonjething to thy felfe, that belongs to the Lord. And when a man takes that tohimfelfe which is the^Wj, hec is not the glory of the Lord.If not by this, then, Laftly confider whether thou art more troubled for that difcredit that comes to thy felfe, or the difhonour that redownds to the Lord upon thy mifcarriage at any time, confider how thou arc affeded with any thing. Oneftep further you mu ft goe,and that is, not onely to take nothing to y< ur {elves, but likewifc fo to behave your felves that you may be an honour to Gd by (hewing forth the graces of Chrift,that the Lord may boaft of you as he did of lob. i./ob.S. I fay thou muft carry thy felfe fo, as the Lord may glory in thee , fay to Sathan of thee; as he did to him of lot : fee- eft not fuch a man in fuch a towne , m fuch a place, j how zealous hce is, how holy >be not a fhame and eproach to him, bur a praife : hee Iookes for this from his Saints,and therefore weares them as fig- nets on his right hand. As great men wearedia- monds, and precious ftones, and jewels in their eares, about their necks, and in their rings, to a- dorne and beautifie them: fothe fervants of the \Urddxc his iep/els that hec weares to make him [ glorious The Qh arches Carriage. xyj glorious in the eyes of men : great men are kno vn by their IcweU, and fo is the Lord by his Saints. Therefore it is a great motive to keepe thy felfe unfpottcdof the world, to carry thy felfe fo, that his name may be honoured, and his Gofpell well fpokenof' the glory of Chrift is engaged in thy carriage, let it be fuch as becommeth the Go£ pell. j Again if Chrift be the head ofevery man, then try andconfider from hcrcc what thy condition is. Ifhebe the head of the Church, no man with- in thecompaflfcofthe true Chutch5but is amem- berof Chrift. Confidcrwhctherthoubea mem- ber of his body, one that is guided by his Spirit or no: but how fhall we know that ? Firft by this, thoufhalt find the fame Spirit that is in Chrift living and breathing in thee • thou fhaltfinde the fame difpofition and antipa- thy and affe&fon%tobc in thee, that are in him ; abhorring that eviU, and cleaving to that good he doth. For the body of the trecand thebranches are not of different natures : therefore confiderwhat fimlitudc is betwecne the Lord and thee. So foon as thou art a living member,the fame fpint is fent into thy h~art, and infinuates it felfe into thy foule, and makes it conformable to Chrift in all things. As the fire infinuates it felfe into the iron, and makes it like it felf the that is inChrift,umade **ew creature, and partakes of the divine nature, and is likehim in all things. But if this bethe rule, / feare my condition, for / find many contrary dif- pofitions in me to his word3 and contrary to Chrift. Ffe ?8 The Churches Carriage. Chrift. j*nf#. Thou maift find many rebellions in thee, and yet the fame difpofition remaine in thee, that is in Chrift. There may be fwellings in the members, but yet there is a difpofition of health and ftrength and vivacity that wears them out. i Cor. 6. 1 5, 16. know you not that your bodies art members of Chrift ? Shall I then take the mem- bers of Chrift , and make them the mem- bers of an harlot? God forbid, &c. that is, it is impoflible it fhould be fo, it is like that fpeech in Rom. 6. 1,2. (hall we continue in finne &c. how dial 1 we that are dead &c. live any longer therin ? Thatis, as it is impoffible for him thatis dead to finne,to live therein^ fo it is impoflible forhim thatis a member of Chrift jo be made the member of an harlot. Why what fay you to Davids cafc,tfaat fell into adultery } Anfa. Though he did, he was not made the member of an harlot. For therefore jyou fhall find in the \6. Vcrfe, hee that is glued, for fo the word in the originall fignifies,that is, adherethto an harlot, ©uto the inward fway of his heart, gives his mind fo any finne, hee cannot be a member of Chrift : though he that is a mem* ber may fall into many finnes , yet hee is not ko*x»W<* glued, nor knit to any fin, for then hee could not be a member of Chrift : For if he bee (oy hee is of the fame fpirit or body. Now it is impoflible to be of the body of Chrift . and ofa contrary body too. If a man have his tieartglued to any fin, he is not a member of Chrift, beeita matter of credit, learning, pleafure, ordelight,a- ny luft, if thy heart-be glued to it, and thou canR not The Churches Qarriage. 1^9 not get them afunder, thou art not a member of Chrift. For they are not wedded to any fin, but there is a divorce between every member of Chrift andfinnc, though they may fall one upon ano- ther, and touch each, yet they are of a mouldering nature, they will not cleave together. For he that is of God is in Chrift, and hath the nature of Chriftin him, that will notfufferhim tofin. As cake water and oile, they may violently be fhaken together, and they will feemeto be mixed toge- ther and to be one, but they will not continue fo long, there is no coalition, becaufe they are of di- j verie natures 5 and the one remaines water ftill , and the ot her oile : fo he that is in Chrift cannot cleave to any finne, though fin and he may touch fometime,yet they are (hangers, cannot ftand to- gether, they cannot cleave one to another. Bcfides,confiderthe mannerofthy obedience, all that are Chrifts, obey him, after that manner that the members doe the head. The headfhipof Chrift is not an imaginar 'e thing ; he is not like thepolitickeheadof abody, but he is like a na- tnrall head, that is, there comes a naturall true li- ving influence from Chrift to his members, that workes upon their hearts and wils, as the head dothon the members. There is a force thatinfi- ntiates it felfe from Chrift unto thenyhat moves them to obedience. Members, they are not mo- ved by argumentation^ reafons and arguments, but by a certaine force that comes from the head, and from a propenfneffe that is in them : fo thofe that are Chnfts,are not moved by reafons fimply to ; *4 The Churches Qarriage. to obedience. My meaning is,not that reafons are excluded,foi they have motives and arguments to move them as well as others , but that is not all, there is a proclivitie planted in them, that makes them obedient to their head Chrift lefus. Confider thole words, ^om. 6. 13. wherefore give up pur members as treafo?is of Righteoufnefie mtoGed^hat is, fo foone as a man is dead to fin and made alive to Chrift, confider now you are made members of another body, have another head, and therefore as the members are obedient to the head, and ready to doe what ever that will have them doc : fo bee you ready to doe what ever Chrift commands/ As when the head would have a thing done,the mem- 1 bers doe it willingly without any relu&ancy, con- fider whether thy obedience be of that nature : other men are drawne to it by outward motives from the force of arguments and reafons, but they want this inward propenfnefle to bee guided by Chrift, as the members are guided by the head. Laftly confider whether thou feeke thy felf or the good and advantage of others . For look what being a man hath , what ftate or condition in the Church, what frame of fpirit within, fuch are his defires : fo long as a man is not a member, but a- lone, fo long he feekes the perfection of himfelfe, as alone ; but being a member, he feekes his good as he is a fellow member with the reft ; his condi- tion is altered3there comes another fpirit into him that gives him the difpofition of a member: and the well being of a members nottobealone,but to The Qburches Carriage. ip to be knit to the other membersjand to be knit to- gether with them to the head. The Chara&ers of a member are, firft to be fo- ciable, it is not the property of a member to bee alone, if thou be knit unto Chrifl^ thou canft not tvjtnt fellowfhipwith Chriftians, with the mem' bers of Chrift . As a member of the body, if there beanydifjoynruremade,itfeekstobe knit again, fo every one that is a member, cannot endure to want the fellowfhip of Chrift; ifa cloud comebe- twixt Chrift and him, hce cannot reft till hee bee made one with him againe, or of the reft of the Saints, which are his fellow members. Secondly another difpofition of a member is to be ufeful and femceable to the bodie and the reft of the members,as the hand, the eye, and the eare, in its place. So it is with ever yonethatis a mem* ber of this body, whereas before he fought him- felfc, and confidered what did redownd to him- felfe, what profit or credit, now the cafe is alte- red and his thoughts are , how fhall I doe any thing which may glorifie my head and advantage my fellow members ? how fball I bee ufefull to God and man? laftlya member is companionate, hath a fel- low-feeling of what befals any of the reft of the members ,- it weepes with them that weepe &c. that is, it ufeth to be affe&ed with the good or with the evill, that coricerne the body of the Church or any member of it, and this is a natural difpofition that followes the nature of all mem- bers, and the Spirit that is in them. As Saint Paul %x The Churches Carriage. \ P sS THE TABLE. A Acquaintance, K Cquaintance with God,how f\ it is gotten, part i, page Affections. Affections moderated by humilia- tion, I ,p I ^Affections what, i , i *o ^Affect itns ("hew what is our ut- moftend, I j 1 6*5 Affections of Gods children refift fin, 1,216 Affections fubjecl: toChrift, a, 117 ^Afflict, ^Afflictions. God d$/#.f his owne people, i ,3 Afflictions do not alway follow fin, 1,6 Examples of Gods afflicting his people, i,g Not to thinke ftrange that God af- flitls his children, l3ip Goddowto^itf, i,2i God fuftaines his people in affli* cti$ny Ibid. God brings his people thorow af- fliction, *>25 Afflictions needfull, i,2P Difference of men in affliction, Afflictions why fent of God, Afflictions removed in due time, Humiliation wrought by afflicti- ons, i,8o ! To bee humble in afflictions s 1,123 To judge of our flate by the iflue of afflictions, 1,288 In what cafe God afflicts his peo- ple, I>2$>0 Apofiacie. Apofiacie, the ground of it, sAfbamed. Men afbamed of the power of re- ligion, i,5o Kk H- Tl?e Table. Affurance. Affttrance not to bee weakned by daily tailings, I,i22,26p csfveid. Afflictions fent not to be avoided, Impediments that keepe trom Chrtft, M8 Church. Comfort concerning the afflifti- onsof the Church, 1,63 Choife, C^06[in& C hoofing God the way to happi- neffe, ^ 1,4a Motives to choofe Goda 1,43 148 Benefits. COnfideration of the benefit s'\Go^cheoJeth iiis pcople: by Chrift, what they ferve | See God. for* ^37 I Ctmpafilon. ^ Bell. 1 God hath C&mpajfion of his peo Subjection to Chair, be ft for U5, 2,115 Blafpheme. God afflicts his people, that his name bee not blafrhcmcd , to Mdimtffe. Boldnefe to go to Chrift, 2,2 2 D C. Calling, lligence in our calling, a pie in affliction. 1 ,20 Confejfton. Confiefifilon of fin required in fail- ing, 1,38 Confidence. Confidence of good men fight a- gainft iinne, 1,215 [cnfient. Difference in mens confent , I, aic Cenfient in our marriage t j Chrifl; 2,2,12 Confent, how it is wrought, 2, 2 O «/?»/■, what it is, meanes to humble us , r- ■ ' 1 r ' ! Caution concerning our confit Chrift. Humiliation makes us cleave to Chrift, i,88,9P The Church married to Chrift , Motives to take Chrtft, Benefits by Chrift, 2,23 V7 Errour in mens confient^ 2,1 < Conftancie. Cenfiancie cauied by humiliation Conftancie in good duties, 1 , 1 1\ Confiancj in fighting agamft linne 1,2 1 5 Contempt i> i ■ i ■!■■ i li The Tables Contempt* V ant of feare a figne of contempt, end, "ontenttnent wrought by humilia- tion, 1,92 "ovenant renewed in fading, i , 39 reeneffe of Gods covenant, i>i6i How to know wee make God our 1,162 Sntuitj, Enmity double, 2,69 Er"our. Srrour, the caufe of it9 2^3 Excellencf. SxceUencj of Chrift, a motive to take him, 1,26 D. 'Death. nlnne at the laft brings forth ^ death > 1,285 Deferre. dangerous to dejerre comming to Chrift, 2,67 'Difcourage. Sround not to bee difcouraged in affli&ions, 1,32 Difficulty. Difficult j of leaving fin , what it mould teach us, l>22p Difficulty of a Chriftian courfe , I92gO Difobedience. Diftbedience to all others to obey Chrift,, 2,112 E. End. AFfli&ion of Gods people tur- ned to good in the end, \, 26 2nd of actions double, 1,1 5 8 To make God our cbiefe«iwhat» x 43 Judgement. Judgements caufed by the finnes ofthe Saints, i 11 Judgements of God ofthwe (arts. Calamities removed in ?#<&. 1 254 Libertte. Libertie in fin hurtfull. 2 32 We/*/* nothing by fubje6tion to Chrift. 2 *4 Lord. When our obedience is to the Lord. a no Klc 3 £oz/g \ The Table* Love. Not to forget God in the mid- God affli£s his people becawfi he deft of his mercies, i t j2 loves them. I 4 Might; Love makes a man humble, i 54 To doe Gods worke with allow I Humiliation makes us love God. might. 1 166 \ 1 pi ^Mtnd. \hove increafedby humiliation. Law ofthe«*/W> vvhat. 1 20$ Luffing HO2.1 Lufiing again!* fin in threregene- 1 mraet* Miracle. Thaoffers ofmercy confirmed! rate. 1 211 Moderate. God Moderates the afflictions hi his people. 1 21* Mourning' Gonfequtnts of our marriage y^^r^^forfnnewhenitigef- M ^Marriage feftuaiL I X\% with Chrift. 2 6 How to know wc are • married to | N. Chrift. 2 7 Afa»*. iMeafurei- , The Lo what, ! his people. 1 47 1 22 LMeanes. Ukfeaxes limitted by the end. 1 163 LMembers. How to know wee are Chrifts members. 2 137 Law of the members } what. 1 £-26 Characters of Members oi' CbriftY 2 140 Humiliation makes men- feeke (JWercj. 1 7-0 Humiliation makes men give GodthepraifeofhisawTr?. 1 74* Not tc pollute Gods »^w p2 Perfon- Per [on of Chrift muftfirft be loo- ked to. 2 21 Uleafant. Sinne hard to be Ieftbecaufe it is p lea fan t. 1 224 2 88 />r*^r. JV*/ Reafonings. ' Reafins to rurne from fin. 1 24* ; Falfe rea finings to be avoided* 1 107 Rebellion* Rebellion muft be Jefc of them that come in to Chrift. 24* Reconciliation. To be fought in falling. 1 Reftfng 39 Danger in refufing Chrift. * 34 Thcgreateftfin to refitfi Chrift. MS Repentance. Repentance cures afflictions. 1 2 3 Repentance >what fhonldleadns to it- 1 $7 A&uall repentance for the fins of Gods children. 1 271 Difference inthe relapfeso£[xit godly* and the wicked. 1 i;f 202 205 Refiftmg. Difference iii the refilling finne I 214 Refifiing of finne in the wicked 1 a* Reward. What ufe we may make of pro mifeof reward. 1 ijj Righteoufnet. %lghtcoufnesoi Chrift not value by unhumbled men* 1 7: S. Sacrifice. No Sacrifice accepted without humiliation. 1 7: San&ified) Santlificatton. God will be fantTified in thofi that draw near e him. i< Humiliation frr fanttificatiot, 1 io< Mean* The Table. 1,246 of his 1,90 MO I canes of fantltfication. Saviour, hrift is the Saviour Church, Selfe3felves. lot to ferve our felves, .ow a man may feeke and ferve himfe/fe, 1,143,14$ 160 iiThy we inould leek God and not our fe foes, 1,1^8 Scripture, rudyingthe Scripture a means to humble us, 1 ,106 Senfe. "en[e of fin neceflary, 1 ,p 8 Service. iomfort in Chrifts fervice% \ ,66 Severity. ids feverity to wicked men, Iji8 Sinne. Sin great,how, I , 1 04 j &» forlaken differently, x, 206 57#a ground of forfaking it, 1 ,208 Sin how taken away, 1,271 All calamities from (in, 1,279 To fee ./?# in afflictions, 1,281 Sin, to fee it in its colours, I, 282, Siny none to be allowed, 2,55 Sclfe-leve. Motives in Scripture from felfe- j 'w, 1,143 ! Difference of felfe~!ove9 1,147 Sinners. The greateR Jfo/wj may come to Chart, 2,40,51 Small. Small fmnes refilled by the godly, 1,217 Sorrow, Scrroiv double. 91 \io\tnt ferrow not alway necefia ne3 i,P4 Greamene of fprrow, the ground of it, 1^6 Sorrow ra.ult abide in the hear^ I,IOtf i/>/>*> of God dvvels in the hum- ble, 1.76 Humiliation wrought by the Spi- rit, 1 , 8o, i op Witneffeof the Spirit, 2,9, 10 Degrees of the witneffe of the Spirit, 2,11 The work of the Spirit in us, 2,1 8 Spring. Spring of fin in ournature^ l^J Striving. ^m^j^againillinj 1^241 Sincerity. Sincerity required in-the covenant of grace, 3,52 Trial! of fwceritie> *>iQ4 SubjeBion. What kind ot jub'yttton we give toChnft, ' 2,u Sub'jtQion to Chrift required, 2, j6 Subjetlion what, 2,82 Motives to fubjetliott, 2^05 Tnallofour {ubjeUion,?. ,99 ,107 Exercife of grace brings Jufya- c»> 2,118 The Table. Sufi cr. | V*clfAnneJfe, 1,201 Thole tint take "thrift muft beel V*ii*. content to fujfer, 3,57! Vnion with Chnit by marriage, Stubbornness. Stubbornnejfe againft God dange- rous, *, 1 3 1 1,1*9 JPW, the nature of it, W. O d hm/^j among his people, M How farre the Saints arc #4jW3 Evill »*;« not left without hu- miliation, 1,71 Wicked. Men aftiamed of religion before T. Time. D Anger to neglecl: the time of pardon, 2,48,5© Truth. Truth of God ingaged to forgive i1nne3 1^ 256 Turne. Turning to God how knowne , 1,187 Motives to turne to God, 1,188 Manner of turning to God,'i , ip 1 Effejtsof W»* toGod, 1,194] '"ttewicked, No duty accepted without turmng] Defcri rion oi„kkfdmm, i.aAj toGod 1,219 wifi,Wifiomc. Turing from evill wayes dim- GodoneIy^j, 2>1ij 01 r • c lAi-H Wifdtme of God helpes to believe Rules of wrw^ from our evill thepromifWj x^% wayes, 1,232 AH^^fromChrift, 1,194 Mcanesof tttrntng, 1,34? J ^^ Double way of turning the heart [ chrift hath iven his vord t0K. ceive finners, 2,41 Z. Zeale. Z Bale not onelywanting,bui difgraced, M * FINIS. from finne, 1,24? V. tSaike. THe Lord doth nothing in vsine, 1,288 Vertues. Definition of morall vertues ,2 ,$y Viclory. Viclory over finne in the godly, 1 , j 238 Perlegi has Condones, dignafq5 judico qux typis mandentur. Tbo. Weekes, ^ (P. £/>//c. Lm<*. £*p. dome/l. Part i. page inline xo.for to them and,read then,p.4' I ip.howy r. that.l.ior. not flackcn, p.6 l.i^chcfe, r. there p. 78 Lift, wan- ting, r. wounding, p. 90,1. ij, drive, r. thrive, p. 91 1 »f,leafe,r. fenle, p 104 1. < . me, r one, p. 1 1 8 1 3 o, r.not ftirred 3 p. 1 3 6 1- 8,nny, r. many,p 146I. i2.againe, r. a gainer, p. »i61. 2f, cvill,r. will, p.H3>l3>bring, r.being, p.x87,l.i. acquaintance,^ acquittance. Part &.. p.61. l.io, the., r. there, l.i i, thou, r. though, p. 64 1. 26, t.credite,p.8d l.io, from, r.for. t .f^m,^*****^*** li I I lW "I THE SAINTS QVALIFICATION: ! A TREATISE I. Of H u m i l i a t 1.0 n, in Tenne Sermons. I II. Of S a n c t i f t c a t i o n, in nine Sermons. l^HEREVNTO IS ADDED A Treatife of Communion y?itb Cbrift in the Sacrament, in three Sermons* .Preached^ By the late faithfall and worthy Minifter of IES VS^XJHRIS T, Iohn Presto n, >o&or in Divinity, Chaplaine in O rcinary to his Majeftie, Matter of Emanuel CoHedge in Cambridge, and fometime Preacher of Lincolnes Inne. The third Edition corre&ed. •| Whtnmen are cast downejben thoufbalifay, there is Uftingup : andhefballfave the humble gerf en i lob zz.i^. j Caft away from you all your tranfguftens, whereby ye have tranfgreffed, and ma\e ' ym a new heart, and a newjpirit, &c . fizek. 18.51. • fie that eats my flejh anddrin^es my blond, dmlletb in me and I in h'm>loh,6. 56. ! LONDON, Printed by R S. for N. Bourne, and are to be fold by W. Mope at the Vnicorne ncere to the Royal 1 Exchange. 1637. i I i i * * $ T«jft^^^?»^||l*«tgL,®^..^«»^i^^#.'i|*«8» » LLVSTRISSIMO, NOBILISSIMO VIRO, Philippo, Pembrochu, ET MONTISGOMERICI COMITI, ARONIHERBERT DE CARDIFFE T SHERLAND, ORDINIS GARTERII QVITI, REGI^ DOMVS CAMERARIO, REGIiE MAIESTATI A SECRETIORIBVS CO NSlLIIS,&c. TRIPLICEM HVNC o h a n n i s Presto ni, S S. THEO- LOGIZE DOCT. COLLEG. Immanublis NVPER MAGIST. ET REGIME MAIEST. A SACRIS, TRACTATVM, Humiliations, Nova Creatura, Preparation e Ad Sacra m S Y n a x i n . IN OTVOTISSIM.E, TAMAVTHORIS, QVAM IPSORVM OBSERVANTI.E TESTIMONIVM, L.M.D.D.D. Richardus Sibs. Iohanncs Davenport. S3 Db TO THE CHRISTIAN READER. H E good acceptance, the Sermons $fthk wer- \ thy man b Ave found among fl well difpofid Chriftians , hath made us the willinger to ) give way toth&pHblijhwgofthefe, as com. hmingfrom the fame Author \ The good they ay thus doe, pr evades more for the fending of them forth, wanfome imperfeftions (that uf tally accompany the taking 7 f other mens f pee ches) may doe tofiipprcjfethem. Some- thing may well be yeelded to publike good inthings not alto- gether fo as we wijb . They are inforccd upon none tbatfaall except again ft them, they may either readc or refafe them at their p'eafure. The argument of them is fuch as may draw the more regard, being of matters oj necejfary and perpetual! ufe. For Humiliation a we never fo deeply fee into the grounds of it, (finfulneffe of nature, and life) or, fi fane as we fee, looke upon it with that eye of deteftation wefiould, and therfore a holy heart defiretb (III further light to be brought in, to difcover whatfoever may hinder communion with God, Jhd is glad when (in is made loathfome unto it, as be* ing its greateft enemy, that doth more hurt than all the world befides, and the only thing that divides betweene our chief eft good, and u*. As this humiliation increafeth, fo in the like proportion all other graces increafe : for the more we are emptied of our [elves, the more we are filled with the fulneffe of Cod. The defects of this appeare, in the whole frame a A Trea-i tife. :T;The Tabic of the Texts of Scripture, Matthew. John. 1 Chap.vgT.pArt.pAg. iCor. Chafr&er.part.ptg. ChAp.vtr.ptrt.fiag. 9 1 88 Chap.vtr pm.pa IQ I 04 3 f^ 1 128 I 21 3 51 20 I 96 4 IO 2 4$2 1 134 23 2 k 6 22 I 122 14 3 52° 14 1 120 1 M -.i i\ 7 6 1 177 18 J 8 j 151 104 3% 2 2 4; 11 30 *t;m> 32 2 462 1 167 18 2 J 22 4 14^ 5 545 . 5 39 1 i68 16 2 318 2 3' 6 l7 j 547 3 l8 l 29 4 2 1 ,< 23 26 1 196 51 2 454 5 * 3 5$i 4 1 ; 2. 362 ! 3 501 10 1 84 20 2 , j. : & 1$ 2 310 !IO JO 2 460 16 1 J J 17 16 z.447- fh 3 501 3 503 6 22 287 9 1 382- 5. 4 j- 5 i6; 2 .j 54 3 519 Aft 3 5i7 17 3 5 8 32 1 156 21 2. 294 6 9 1 1 36 3 605 7 9 * 3 3 8 10. 1. j 11 4 2 381 1,3 i 87 10 4 x , iufcc ' x4 21 2 293 1 3 1 38 22 1 *5 3 2 300 2.1 2 4,2 12 9 1 ', I 7? 2 |OJ 5 2 4^3 M l 74 GaUth. 74 2 445 3- 539 8- 7 r 43 1 8 341 3 534 16 8 1 8 9 2 287 2' 8' 2 ;4 75 1 20 2 292 AcV. a. 37 1 73 1 210 53 1 200 91 88 7 51-; 5. 1 24 17 30 1 86 2.0 21 2 320 28 1 27^ 22 13 2 303 24 5 1 7 3t5 2 38i 3 4,5 2 2 j 79' I 21 'id io 2 444 12 '2 j 2 4j» \ * 538 if 1 1 135 0 2,2 1 95 1 107 3 512 ii. 1 2 354 8 1 194 22 1 24 T- ir 2 2 2 17 1 14 i& \6 1 15 24 45. 2351 2 416 Ioha«, 1 f ' I 121 11 1 268 14 17 3 US xCor. 2 1 2 415 , 18 2 455 22 2 48° 3 i 6 2 3 3M H Ephcf. 1 *3 3 5 jfebfttftty 2,6 l8 a 3*3 3 542 5 2 1 ^2 7 2 35* ^;35 19 2 3 | ir 3 fio . JL\ 2 28o 28 2 300 Romans. _2„ia 2 4 3 8 3 5 . :i 493 1 21 j 26 19 3 5 3^ 3 2, 3I9 i 1 ,280 • !< * 38 j i3 2 310 20 1 127 • 3* * 83 * J ' 1 120 1 j 73 ^ ? 2 462 11 25 2 301 ** 3 2 352 4.22 * 3 S 6 1 1 i* 2 3 3 5 3^ 1 3 1 126 5 iioj 8 1.13* 16 22 I JO S +97 1 Philip. 2 15 11, 1 1 , ?hi» alledged in the following Treatifes. .. phiitp. Hebr. 1 Pec. Revel. '■ (f.vcr.part.fag. Cbap.ver.patt.pdg: Chap. ver. part. pag. Cbap.ver.part.pag. 9 I 102 2 14 3 514 I 14 2 295 1 j 3 6*0* 10 2 309 6 13 2 302 3 13 1 i97 241 263 \ 6 1 191 17 3 488 4 4 1 M3 6 1 z6$ 13 2 453 9 14 2 300 7 3 $*° Coloi. 2 321 a Pet. 9 z 4*8 ! 4 1 1 246 1 Theffal. 3 4*7 10 2J I 69 1 4 * 347 2 363 9 1 122 3 53* ix 3 520 1 3 2 289 26 I 89 20 1 106 a Thcffal. 34 t 223 2, 3 1 254 5 i 204 3 * 3 5*2 • 10 1 123 | 1 Timoth. tl 27 I 248 12 ? I 50 3 16 i 284 18 * n8 13 1 *7 28 2 603 ilofc,. 67 3 514 'J 14 1 198 12 1 3 553 j 22 1 194 lam. 1 14 i 253 10 2 347 2 16 2 347 2 2 315 3 537 1 * Timoth. FINIS. 19 3 fi? 16 1 161 9 * 373 20 1 78 21 3 U9 18 2 384 2? 1 222 Titus. 2* 1 50 26 2 337 f 23 I 72 19 2 387 W x6 1 59 2 10 1 98 20 2 337 12 2 43*, 2 470 *»<■ 1 44 1 84 14 1 18 1 268 3 3 1 66 Iudc. W 9 1 137 4 9 ■ l *4 14 1 143 tfgfe.. ' *'$&£*& 3§£ *W> W' '4^p rmmn »wi «wi ra^so /rin.^ r.-*c.-JM\ «>i»i-Mr#. I. ^V initiation mult goe before fufiification, Pag. 6. o things in Humiliation, 8 e &/: i. i reference to fufiification, I a Reaf.2. \ reference to SanBification^ 1 3 0 labour for Humiliatien, 1 7 ive belpes to Humiliation, 2 4 'he beft men theuld labour to be Humbled, 37 Dotl. 2. . The nature of man is full of all Vnrighteoufnefe, and Vngod- linejfe, jj Mans nature evidenced to be fo by the Z^ 3 2 Originall Sinne, 3 7 The corruption of the Vnderfian- ding, in five things, 4 o The corruption of the JT/7/ in foure things, 45 The corruption of the Memory, m two things, 49 The corruption of the Confcience, inthreea&sofit, 51 The corruption of the Senfitive appetite, 54 The corruption of the Affettions,^ is A&uall Sinnes, 64 Mans Nature (hewed to be cor- rupt bytheruleoftheGoipen, Vfil. The ignorance of thofe that know not the corruption of Nature, 73 Vfe 2. To labour to prize Chrift the more, 75 A Vfe l. The Tabic Oar Sinfulneffe mould drive us to Chrift, 77 Circumftances aggravating Sin, Excufes of «S7#» mfiV( things, 14 We I- Moil fin out of love co Sinr ij The danger of difobeying t) Truth, 1 ^ To give the Truth leave to rui To labour for a«SV#/*#. 4. Al men before regeneration with- hold the Truth in unrighteouf- vnefle, II(5 The greatnefle of this Sin in three things, 325 Vfci To Humble us, 118 *T* 2. The mifery of men that are neare The 7VwA or Law of every ma judgement is^ made manit by God, k Vfei. The greatnefle of mens fin agai: this Truthy 1 MA* To be thankefiill for the Tru 1 To doe nothing contrary to I 7V#/£, 1 ) To expeS happinefle ormifte The Table. ,s we obferve or negleft this frHtb, 197 Do8. 6. (j>d hath revealed ib much to eve- y man as makes him lnexcu~ able, loi Ictufcs that men frame to them- jelves, 203 Vfe IT 1> juftifiefo^ and to blame our Vfe 2. 1 > give £d only doth GoofendFvill, oure ConviUions to demon- strate it, 236 i?^/. 1. ilfe god were not God, 243 ^m/; 2. life the Creature ihould be G*^ m Vfei. To labour to fee god in hisgreat- neffe, 246 To looke to God in all our bufi- neffe* [v 249 T®fet ^^V&onworketojudgeof thele things, 2j| Z>*#. 2. Sinne caufeth Wrath, 252 Gods ?rr*f& a treafure, in three refpe&s, 253 vfi: To fee Sinne in the effe&s of it, How to prevent Gods Wrath ^ 258 Zeals tumes away Wrath, 262 Vfei. Not to difcourage thofe that bee Zealous ■, 2^J ty?2. Foure convictions of our want of Zeale^ 2^7 that are not borne of him, 2p 7 Reaf.i. It is [the Will of God, Rea/l $ f Vfi* To take heed of challenging Iufi fication without SanUificatiot Foure fignes of a New Cream* 32 New Creature what, The Heart new framed, The Qonverfation changed, 3 \ A new quality of Holineffeivk fed, 34 2pg OfdmanvAnt, 34 Mortification of the 0/^/ ;#<*#, 3 5 Where GWpardoneth heheale! It is the end of our Inoraftino in- 1 ~ r™e.' a \ • • > 1 rr ^ toChrift * JFirft, it Ikn^ with Gogs Hw Rtaf.4. Secondly, with our Comfort, L It is the end or Cbrifts comming, Thirdly, with Gods <5VmV*#. Oirift is Prophet and -KVag where Thofe that are in Chriit have an< he is a *#; IN the Sacrament there is a com- munication of the very 'Body and blond of Chrift, 4 74 Arguments againft '.Tranfubftan- tiation^ 47 y 1 . There is no neceffity of it, 475 2. Nofojpbility.oi it, 47P 3*Itisagainil<5,^7?> 481 4, Againft Reafon, 482 5 , Againft JW* A, 483 6, Againft Scripture, 483 Sacrament of the Lords Supper, j 5 Apparel], what, 48? J What this fpirituall cloathing is, Condition of the £ovevant on ! 55 3 *-l -_—___ ' "^ end of the TabU. Gods part, 48 5 Vfe u To confirme our faith in the for- giveneffe of fins, 488 Conditions of the Covenant re- quired on our part, 493 Papifts object ion out of Ioht 6. of eating Chnfts flejb anfwered^oi Vfez , To fee the greatneffe of Chrifts Love to us, 506 And to h>v* him againe and ferve him, 507 Two things to move us to come into Chrift, 5I0 Firft, our mifery out of him, 5 ia 1 . We are fubjeil to D eath, 5 1 3 2 . To the feare or "Death, 514 $.ToHe%, + Ibii SecondlyjOur Happinejfe by Chrift SI* Benefit by Chrift, r We (hall have Life* 2 Our Debts (nail be payed, 5 25 3 We (hail have toy?, 4 We fhall have a Kingdome,} 3 3 which confifteth in Liberty, Plenty, Peace, glory, Riches, 5 We (hall have a Feaft, 534 53* 537 545 Properties of fpirituall Foody 54$ I • THE FIRST SERMON WON HVMILIATION. Romans i. 18. For the Terath of God is revealed from heaven agamft all ungodlineffe and unrighteoufnejfe of men, Tithich y>ith-hold mafty profefle Chrift, doe many things for H-m,but regard Him not. And in this thefecond and third Ground failed, the fe- cond did much,but not fo farre regarded Him,as to endure perfecution.The third did refpecft Him more, but not fo af to forgbe thdr loftsf for Him, this is a partiall negleft. And that that helpeth this double neglect is Humiliation. Now to give a Reafon or two of this jsoirit, and fo n SER M.I. 2 Negligence which is two- fold. I Totall. 2 PdrtiaB, 12 Humiliation before IuHification, S E R.M.I Two Reafons of It. Reafin I . In reference to [unification. I To acknow- ledge His Iu- ftice. 2 His Mercy. fowee will makeufc of it, and come to the other which is the maine, and that I moft intend. God wil have it thus for thefe two Reafons : Firft,with reference to our IuftificationsHe will juftific none till He hath brought him to acknow- ledge both His Iufticeand His Mercy, He will have men know what Hec doth to them, before He jufti- fics them, and receives them to favour : I fay, Hee will have a man acknowledge His Iuftice, that is, confefle himfclfe to be a (inner, to be afhamed of his finnes, to acknowledge himfelfe worthy to be de- ftroyed. As in Ezek. $6. 25. there you (hall finde how God juftifies men,and wajhes them with cleave water from their finnes. Then when I doe this,when- foever I (hall juftifie any man,thcn you (hall remem- ber your deeds that were not good, and (hall ac- knowledge your felves worthy to be deftroyed.C?^ will have His honour given Him, He will have men know that it is not done for any thing in themfelves. He will have the glory of His Iuftice and Rightcouf- ncfle, and that is the fumme of the fourth verfc of the one and fiftieth Pfalme, Againfi thee only have I finned \ &c. that Thou might efi be jufiified when Thou §e*kefiyandbe clear e when thou judgefl : that glory may be given to God, and (hame taken to him- felfe. This God will have done. As in the workc of Redemption, His Iuftice and Mercie are both fa- tisfied s fo in the application of it, in taking hold of this Redemption, God will have a worke wrought, wherein His Iuftice (hall be acknowledged. Second- ly ,He will have His Mercy acknowledged , as Prin- ces when they will make a condemned man be fen- fiblc Humiliation before IuHijicatio?i. fibl: of their mercy, they will bring him to the ut- termoft,they will bring his necke to the blocke3thcn he will know that he was faved, he ftiall have more fen ft of bis pardon. And fo G o d in the worke oi Humiliation,humblcs a man exceedingly; and when that is done, then He isfeene in the Mount. He is not feene till men be in extremitie, that is. He will have them on thci» knees, and fo be fenfible of that mer- cie of His, which otherwlfe they would not prize. The end of all is c£r//2,He will have Chrifi efteemed andknowne- and this men will never doe till they be throughly humbled. Secondly, God will have it fo with reference to San&ification, that is the fecond reafon,and that for thefecaufes. Firft, becaufe otherwife mens thoughts would never bee drawne inward, men would never with- draw themfclves from Covctoufnefle, and from re- garding vanity $ but lulls of youth in them that bee young,and bufineffeand correfpondencie in matters of State, and one thing or other would take up the mindes of them that be old, and would fo occupie their thoughts, that we might fpeakc long enough, but mens minds would goe after an hundred fe verall vanities- as the Pfalmtft faith, God is not in all the thoughts of a wicked man% before he be hurabled,that is, God is not there to any purpofe,nor the things be- longing to the kingdomc of G o D,but vanity is in their thoughts, and that raifes fuch a Tumult and noife within,that they attend not to what we fay,but j loeke up the doores of their heart, that what we fay can have no entrance. We fhal fee it in i Chr.^ .12. when S E R M.I Reafin 2 . Inference to San edification. To make men reflect on themfclves. '4 Humiliation before Unification. I when CMamffes had corrupted himfelfe with mon- S E R mJ. „ ^ abominations there fet downe, the Lord fpake to him, but he regarded knot, till he was humbled, but when being led into captivitie and bound in fetters^ he was humbled, then hebefought G o b, who was intreated of him. In the fifteenth of Luke you (hall findc this phrafe,T£and thou muldefl not be purged, there- fore thou fbalt never be purged till my wrath light on thee. That is, when God makes an offer, when the powerfull Word founds in our eares5 when He caB, and we cannot deny His knocking at our doores,and yet we will not come in • becaule then, and there at that time, thou wouldft not be purged , therefore! thou (halt never be purged, till God's wrath light on thee* and therefore deferre it not, But you will fay ( and that is a thing that leeprs men off) I have done it already,and what need you C 2 tO *9 SER M.1 Ezck, h i j Otfetit. 20 Humiliation before luttificat'm. Ser.m.1 AnfWi Whether Hu- miliation be true. Counterfeit Humiliation. ,i to prefle this 1 1 hope I am not now to pradtife thefc principles and rudiments, I hope I have done this duty of Humiliation long agoc. It is well if thou haft, but take heed thou deceive not thy felfc in this cafe, than which there is not a greater evill in the world, even to thinke %thou haft done ir,when thou haft not. I will give thee one note of it : Is it fuch an humiliation as hath brought thee to Christ? To count Him the chiefeft good, to ovcr-goc anything rather than Him, to ftand out againftall perfections, rather than to forfakc Him ; canft thou f orfake all Syrens, all lufts and pleafurcs which allure thee t Art thou thus brought home to Christ, tocftceme Him above all things, that come what will come, hadft thou an hundred lives to part with for Him , all were nothing + Art thou thus brought home with Hu- miliation, that thou wilt not let Christ goe for any thing,neither luffes nor pleaf ures, nor temp- tations on the right and left hand ft hen thou art come home indeed • otherwife thou haft not taken Him truely , neither art humble, for thou muft know there is much counterfeit Humiliation , there bee many light wounds that may trouble thee, but not bring thee to the Phy fitian. God awakens finners, but what kinde of awakening is it t With iuch awa. kening that they fall afleepe againc. God may fend many meffengers of wrath to knocke at the doorc of their hearts, which perhaps difquiets and troubles them a little, but they returne to their reft againe. And this God may not onely doc outwardly, but Hee may caft many lparkes of His difpleafurcinto their . Luke i **• Humiliation before IuSiification. 21 their hearts, which may there lye glowing for a j 5 £ R M j time, but they Iaft nor, they goe out in the end. And this is the condition of mod men, therefore they make many proffers, as if they would be faved, and come to Chris T^and this they take for Humilia- tion. But this is not the Humiliation that is requi- red. When (j^meanes tofave a man, He will goe thorow with the worke,and never give over till Hee hath brought him home,caufing forrow to abide on his heart. As it is cbrijl's office to give repentance to men,and remiffion of fins 5 fo it is His office,Z,#£* 1 .7P. T$ guide mens feet into the way of Feace $ Now when He will favc a man,He will fet it on fo,that his heart (hall never be quiet till his feet be guided to the way of peace. Others may have much Humiliation at time of a Sacrament,or under fome great fickneffe or crofTe, or in a good mood, or for apprehenfion of fome Iudgement and wrath to come, but it is like a [True Humi flafh of lightning that quickly vanishes ; but when Cbrifi will humble a man, He fcts a Pillar of fire be- fore him,that leads him along from time to time,tili ' he be brought home to chrijl. A fmall thing, when (7&/haththefettingof iron, fliall worke, and never give over working,till our hearts be qualified aright, ; till we beleevcin chrifl, and embrace the Gofpell. ! Andfuch an Humiliation you muft have, elfe it is ; nothing: Ifit be a right Humiliation, I fay, it will" bring you home ; for you muft know this is the con- dition of every man, they cannot abide the n ct, no j I Gofpdi a net. man will came in if he canchufe. Now the Gofpel >■ simile. is a net that catches men,and as in the taking of fi flics . if they will take the fifh, they beat the fides of the -' ^^ C 3 River, iation brings home to Chrift. 22 Se rm.I Humiliation before Justification. River, and will not fuffer them to reft in any corner, for if they can findeany place to reft in,thcy will not come into the net : So man hath many ftarting holes, and faine would be quiet •, C$d humbles him a little, but he gets in a nooke and there hides himfelfe, that if Godbeat not the River thorow-out, that is, xiGod doc not purfue a man, Jie will not be brought in. As it was with them that fled to the Citie of refuge^you know if one man killed another at unawares, if hee could get into the Citie of Refuge, he were faf e ; but were not hee purlued by the Avenger of blond, he would not flie thither : if G$d ever give over purfu- ing a man till he be juft at the Citie, He will ftcp a- fide and not regard it -but when Cod (hall charge fin upon the confeience, and purfue him, never giving him reft,this brings him to the City of Refuge.This is exemplified in the Prodigall fonne, fo long as hee had any thing to fuftainc him,,while his goods laftcd he never thought of going home to his father: when he had fpent his goods,folong as he could get work, or had any thing to doe, though he hired himfelfein a very meane condition to kcepe the Swine, yet hee i was well content • but in the end, when hee came to hwzHtukes, his utmoft fliift, (and yet if hee could have had husks, hee would not have come home) when he had no (uftcnance, but muft needs perifli, then he goes home. And indeed a man will never goe home till hee have no bottomc to (land on, no- thing to hold by, to fuftaine him -3 when a man is no- thing, is cut oft the Tree hee grew on before, and fees that he muft now perifh eternally $ this is true Humiliation. You that are to receive the Sacra- ment Humiliation before luflificdtion* ment,whardo<: we therein, but offer Christto you * we preach Christ in the Sacrament, He is therein indeed offered more fenfibly : Now whar have you to doc With Cbrift, if you are not humble t Confider if this be not wrought in you- and remem ber this, that wholoever comes to the Sacrament without this Humiliation, that wants this broken- nefle of heart, receives it unworthily, and provokes God to wrath. The PofTe-over was to be eaten with fowre herbes, and the raainebufincfle therein was to remember the condition they were fet at li bcrty from, to remember their bondage in -figypt, and their mifries endured there ; for by that, they fawthegreatntfle ci God's mercies. So one of the maine bufinc fles you have to doe,is to confider your fins, and bee humbled, to confider your miferabh condition, and to think it not a light matter that you .nay omit it. Confider but that one place, Levi*. 23.29. you fhall finde there that in the day of Ex. piarion, in the day of Atonement, when they came to offer facrifice, hee that on that day did nor affiid his foule, he was to be cut off from his people. Yoti have it two or three times repeated,/; is an ordinance, and this is ftill put in. He that comes to make an At onement, to be reconciled »and offer a Sacrifice, \& member this ordinance for ever, me JhaS affliB his (ode, and he that doth knot, (hall be cut off from his people : Therefore you have occafion to make ufe of it that are to receive, and not you ouely , for the Do. dl 1 ine is generall, Whofoever doth net affltfi h'is foule, be jhall never be reconciled, butfballbecut off from his people. C 4 But Serm.L P Confider yourSnncs, lookebacke and confider how many oathes you have fworne, how oft you have broken the Sabbath, whether you have defiled y°ur Humiliation before lujlification. «— — - — — — your felves with fins of uncleannefle, how often you have broken the CommandementS; looke on your idlencfle, your omjfiions, your finfull filence, your negleft of prayer and other duties. Goe overall par- ticular fins,and their multitude will amaze you : Re. member the fins you have committed twenty yeares agoe, and take this rule withall, that thefe fins are the fame now that they were, though not in-thy-ap- prehenfion, that is,the wcakenefle of our nature • as it is the weakneffe of our eye, wee cannot difecrne a thing that is a great diftance from it, it is its weake- nefle,that it cannot fee things as they are, but that will feeme little or nothing which in it felfe is biggc. So it is with the fins that wc have committed many yeares agoe,we thinke them little,and paft,but know that they are the fame in themfelves, and in God's efteeme,as they were before, for he fees them as they are : Therefore, I fay,confider them, lay them to- gether, and fee the multitude., and that will helpe to amaze thee. And not that onely, but confider them with their circumftances : fome, it may be, have beene com- mitted againft light of conscience, and that aggra- vates fin, it makes a fmalf fin out of measure fwfull : when it is committed againft knowledge,it is net the fame withthc fin againft the Ho l y G h o $ T,but itisnearetoifv Againc,confidcrthehardne(Te of thy heart,in fin- ning, the very finnc doth not hurt fo much as that, when a man flights it, he knowes he hath finned, yet goes about his bufinefie, and negle&s it,and this Ged looke at. When a man is injured, the injury is not fo *5_ Se rm.L Coi Giei the number of for- mer finnes. Old finnes thought lelTe than they be. The ciicum- ftanees of fins. 4 Hardneffeof heart in tin- ning, 2(5 Humiliation before luftif cation. S E R M RcLipfciinto the lame fins. No txcufe of finne from our proncncfTc to Simile. 1 ' fo much to him as it is to fee the other to negleft it, hecarcsnotforangringme. So you lookc back on your fins in acold,regardleffr,and negligent manner. Againe, confider your relapfes and falls into the fame fins, againe,and againe,though you have beenc often admonifhed of it, yea, and have made a cove- nant and vow to God never to fall into it. And know this,that relapfes and fallings into fin,ofren (land for fo many finnes as in numbers the fecond figure is in proportion to the firft, which is ten times as much as the firft, and the third an hundred times as much : j So the addition of fins, by falling into them againe \ and againe, and that carekflely too, that makes the ! finne a great deale more ; confider this. And if you goe about to excufe your felves, It is true,//G o d JlmU mark* all that is dene arrnjfe, who can Jl and V But I hope I (hall be pardoncd,iuy nature is violently carried, I am flefh and bloud,and I hope God vviljpiticme. But this fliould humble you the more, that you arc ready to fall into fin againe, and againe, if it bee thus in your actions, it is much more aboundantin the heart. For put cafe there be ancceflirie,haft thou not caufed it thy felfe * Againe, you mull know a&uall fins intend originall corruption, and there is no man that is guilty of any prevalent luft, but hee was the caufe of it, for if he had not by committing it often, careldTely and negligently given fo much ftrength to it, it had not fo prevailed. Addition of fin in every ad of fin varniflKs over originall fin, it makes it more aflive, more efficacious in his life. A mans weight in the ballance weighes downc the fcales, Humiliation before IuHification. fcales, but if it be put to his ftrength too, that is as much more as his weight. So if you have any ftrong fins, you have caufe to be humbled for it, but when youputyourftrcngthtoit, it intends that original] habite of fin : So that the neccflity that lyes on thee, by reafon of thy nature, it aggravates thy fiiJer. 13. 23. The Prophet aggravates their fin from their cu- ftome in it> they could choofe not to finnt no more than the Black-moore eouldchange his sktn : The Prophct,I lay, brings icin for this purpofe to aggravate fin. See ir in our o woe cafe,when a man comes to be accufed before a lodge, if he plead hee is accuftomed to fuch a fin,to fweanngor driokingydoth it notencreafe his condemnation C So that though you fay, I did flip through frailty,yet3l fay , you have caufe to be hum bled for it. I will but name the fecood Vfe(for I have refped to the Time and Weather.) Secondly, notonely evill men,biK: good men within the Covenant (bould make thbufe of it, to humble themfdves, for they have nerd of it. A man muft know this, when hee is once humbled and come into ftate of grace, he hath not then done with Humiliation, it is to be pra&ifcd {till. Forthere is this difference betweene a wicked mm and another. M^nyarelikealand-fioud, none more ready to be religious than they, (as your great land-floiids fwell, though they have no Spring to feed them) but with a godly man it is other wife, Hu- miliation is in him as a Spring, hee hath not done with it at his Convet lion, but pra&ifethic (till. And not oncly fo, but he muft labour to adde to I the mcafure ot it, and chat will adde to his love and I to 27 S E R M.I. Ier.13.23, Vfe 2. Good men foould labour to be humbled i8 IS £ RM I Humiliation before fattificatiott. to his faith, and drawcs him nearer to C h r i i * 5 the more his fin is difcovered. It is faid of the wo- man, pee loved much, bee ah fe much w** forgiven her i Others had as much mercy as (he, but (lie had more ; fenfe of ir,becaufe flic was more humbled : the more you fee and are fenfible of yourfinncs, the more it addes to your love, it makes yau to prife Him ^when you fee you arc fo much beholden to Him. Againc, it will adde to faith, I mesne not onely the aft of be- leeving, but the aft of taking Chu s t. The more a man fees the need he ftands in of C h r i St, the more hee is convinced of (inne, the more hec takes C h r i s t • for there be degrees of taking Him. When a woman takes an husband, there be degrees in her will, there may be additions to her will, (hee may be more fully contented in him,and more prife him. And fo in taking of C h r i s t for our Lord, and Husband, and S a v i o u r. It is true, if wee will take Him in earneft, any mcafure of true faith will fave us, but we may doe it more abundantly, for the more fenfe we have of (in, the more greedy (hall we be of Him. Againc, the more empty the fouJe is, themore a man is humblcd,the more he fees into himfelfe (as faith comes with an empty hand ) the fafter hold is laid on Christ. Therefore adde ftillto Humiliation, kt it be your exercife, the wor- fcr you be perfwaded of your felvcs, and the better you conceit of G o d, it is the more for your ad. vantage; the more you can hate and abhorrc your felves, the more you are improved thereby, for the flefli in you muft be abhorred, and it is our fault we doe it not enough ; and againe, the more you appre- hend Humiliation before luftification. hend chrift9ttoz nearer you draw to Him. And take this withalljHumiliation doth not weaken aflurancc, but workes the contrary : Indeed the leffe fincerity, and the lefle mourning for fin5and the lefTc Humilia- tion, the lefle aflurance. But reckoning up,and thin- king on thy fins encreafeth it. If I have fo many fins, how can I be faved { Yes, fo much the rather, the more thou canft fee and bee humbled for them, the more thou added to thy affurance,and fo to thy love and faith. Therefore a man fliould make a daily pra- dife of Humiliation, for it is to a mans great advan- tage, it is a thing too much omitted, we foould take time for it. And thinke it ysur advantage to be able to fee what we have in our nature, how much guilt we have conrra&ed by fin,and how our fins may bee aggravated- for this will teach us to prifc Cbrijl. And fo much for this point, (V) The end of tbefirH Sermon. *9_ Serm.L Humiliation increaicth iSk- ranee, THE SECOND VTOK HVMILIATION. — ? i !■"■ '. m a .i . i u1 "'. j\oi Raft! AN S I. 0$, FflHfce itrathtfGbd unhealed from heaven ^againft all ungodlincjfe and unrigjrteoufnejfe of men+V?bich?>rtb-h<>ldt1x Truth mmrigbtemf- nejfe. ■ - E come now to the matter c&H*milid- $m, contained inthefe words which I have already opened, and ihewed the points that may thence bee drawne. The firft whereof which we will be gin with, is this: That tfx Nature*/ m*n Ufullofattunrighttoufmffe dndttngtdlwJfe.Youknovjbythut which you heard be tore, how it is gathered . It will be a vaine labour togoe about to prove it, you know how plentiful the -Se&M.'H. DoEir. The Nature of man, lull of 'ttiuij^htcouf- m-fle and un- godlinciic. 3* Serm.1I. The nature of man evidenced to be full of ungodlinelfe. By the Law. That the Nature of man is full of the Scripture is in ir, and yoo arc not fo ignorant of the Grounds of Divinity, as not to confeflc ir. The bufineffc will bee to (hew wherein it confifts, and how the nature .of man is corrupted, for by making this evident we fhallby the fame labour, prove and confirmc itio you. Now the way taevidence this,tlwit the Nature of | man is full of all unrighteoufnefle and ungodlinefTe, is to looke to the rule. If you will finde out the dif- ordejf and diffemper that any thingis fubjed ttf,t]jc way is to fooke to the rule to amend itvby. Now every Creature hath a law, the Fire, the Water, the Sea,yea,cvery Creature fenfible,apd infenfible hath a law given to it, which, as they obferve, they eon- tinuein perfe&ion, and looke how farre they goe afide from that, (o farre they be imperfed. Now the Law given to man, is the Morall LaWsjndthe Gofpell, andthefe two, he mo obfervc. And if you will finde out the truth of this, That the Nature ef f»*n isftltofallungidlitiefle *nd unrighteou(he(J'e,\ooV to thefc two. f irft, looke to the Law of G o d , and fee, if that doe not conclude all men under fin, looke therein to both the Tables. It is true, Hypocrites make a goodfhew of keeping the fir ft Table, they feeme t«> be forward in the duties belonging to Ged • but looke to thefecond Table, and that dilcovcrs them. Civill menfeemetobc exa& irithefecend Table,in performing duties to man^but looketothc firft table, what their carriage to G o d is, what Jit- tic confoience they make of taking His Name in vainc, of fanflifying His Sabbath, of performing holy duties in an holy manner of love, and fcare, "**• This all unrigbteoufnefle and ungodlinejfe. This difcovers civilitic : (that is, when there is no- thing clfc bat civilitie.) Againe, lookc to finnes of all forts, fome gcoffcRnnes^Peaata vaflantu Cortfci- entiam, crying fins, and fmaller fins too, fins of lefie moment, the Law difcovers all. Now, by the Law you muft not only underftand thetenCommandernents, but that refiitude which runs thorow the whole Booke of G o d exprefied in the whole Scriptures. As in the Scripture, the Law and the Prophets are put together, as it the Prophets were but a Commentary on the Law : lookc on the Scriptures, looke upon the ftraitneffe, the reditude in the whole Booke of God. Then when that is done, looke on your owne na- tures, your owneerrours, the fecrct windings, and turnings of the heart, your ownc thoughts and affe- ctions, and fee what a difproportion, a diflikenefle there is • fee how farrc you are from that holinefle, that puritie, and reditude defcribed in this Booke of G o d, for that, I fay, you are to underftand by the Law. And when you hare done that, you (hall findc y our limes to be exceeding ^reat for their quantitie, and exceeding many for their number, and that will amaze you. This amazed Saint Paul, when he once underftood the Law,when he looked on all the parts of.it, not onely on groffcr finncs forbidden, but on the reditude, the holincfie which is required that amazed him, Rom.']. 9. That made fin alive ; be was alive before,and fin was dead, but when the Law dis- covered Luft to be finnc, then finne was alive, and he died. So if we could lee the Law, the ftri&nefle of it, it would doe thus with us. And marke what is D faid Serm* II. Law how to be underftood. Rom. 7. 5. J4 Matth-M*. The lead breach of the Law will be punidicd. That tfa Nature of man is full of faid of the Law, for wee maypreffc the Law long enough, but many are remifle in attending to it. -Therefore, to ftir you up (as 1 know it is but a fmall •matter) I will name but one place^and let that ftay in your memories, ;t/4/^. 5.1 8. Heaven and earth flail pa/fe away, but one title, one jot of this Law flail not pajfe away : Marke that, not one j Jt of the Law fliall pi >\, That is, looke thorow the whole Law of G :) d3 take all the Commandements there, you (ball give account of every idle word,you muft keep the S bbath exadly,you muft not fpeake your owne words. Take any Comraandement that you thinke the nature of man is mod ready to breake, and con- fider that faying of C » k i s t, Not one jot of the Law (l)allperifl • heaven and earth (hall pajfe away , but the taw of G o d in the lead part of it fliall not pc- rifh : That is, there fliall not bee one of thefe fmall things, that the Law commands, but if you neglefl j it, bydifobeyingit, God will furety require it ; there is not the leaft thing, wherein you have gone afide thisre&itude, and difobeyed this Law, but it fliallbc required of you. And that is the meaning of that phrafe, Thonflalt pay the mttrwofl farthing. Though we reckon them trifles, the uttermofi far- thing fliall be paid, For this is our fault, though wee prcfle the Law,, and tell you of your finnes, yet you thinke this is a fmall thing, and G o d may beare with me in this, for we be apt to judge of God, as ; f our fel^s: A fmall fault I can beare with in my jiervant, therefore Go d may in thisdifpenfe with a* WethinkeoftheLawof Go,, as of mans law 5 but we muft not judge of G o d fo, wee muff _!, • judge all mrighteoufnefje and ungodlinejfe. judge of Him according to His owne rule, His Thoughts are not as our thoughts • He hath given a rule,and hath faid, The kaftjotofitjhallnotpAjfe, but be fulfilled, not the lead breach of it, but it (hall bee j required, Confider this, and it will amaze us, and | make us to tremble, when you know that the finnes you have forgotten, and the lcaft breach of this Law (hall be furdy required to the uttermoft. But, you will fay, you talke of Impoflibilities, which no man is able to performc. It is true, it is a thing we are not able to perfor me : But therein is (eene the Terrour of the Law, and that (hould humble you the more, for I cannot compare the Law toany thing better, than to the Taske-ma- (lers in ^gypr, the people had enough to doe, in. deed more than they could perfor me, complaining of their fore bondage; what releefe had they < They are told, they (hall give inthe fame number of Bricks that they did before, and yet ftiall have no ft raw; Now, how (hould they doe this * So it is with the Law, it commands, Doe this ; youcomplaine,Alas5 I know not how to doe it, I have no ability, you bid me make Bricke, but allow me no draw 5 that is all one^thc fame Tale of Brick (hallbe required of you, that is, the famemeafure of obedience that was re- quired of Adam, as if you had the fame abilities re- maining in you. And yet God isnotunjuft. He doth not reapc where He did not fow before-, He fowed it once in Adam, and confequently in his Pofterity . And that no man may thinke this hard, looke to the firft finne that AcUm committed, and if wee be guilty of that 1 D 2 finne, 35_ Serm. II, Obytt. The Law com- pared to JE- gyptian task- mailers. Gocyuftin re- quiring of us according to j ^dams abili- ties. 3* Serm.II. That the Nature of man is full of Adams finncs charged onus Men condem- ned for tbeir perfonall fins. fmne,there is equity that the Law be required of us, though wee have not ability to pcrforme it. Now, why fhould it fecmeunreafonable that I fhould bee lyable to Adams account i Even to the fame exa&- ncflethough I want abilitie to pcrforme it i It is true Adam ranne in debt, but doe not jve pay many debts of our Grandfathers, and Fathers, which we never drunke for ? though we runne not into them, yet we I ftand liable to the payment. In the Law, if a man had committed an offence, and was adjudged to be a bond-Have, it was his particular offence, but were not all his children bond-flaves after him f and yet it was not their offence. So Adam forfeited his liber- tie, became a Bond.flave to finne and Satan, and the fame is the condition of all his Pofterity. And befides the common reaibn, which is a true one, and a good one, that if inequity we fliould have flood with him, therefore in equkie wee fliould fall with him, I will adde two confederations, and then you (hall finde it very reafonable that we fliould fall with him, and that the fame fhould be required of us, which was of him, though we have not the feme abilitie. One is, that the Angels (though we didtiot fin as they did, for they finned every one in his owncper* fon)are juftly condemned,becaufe every Angell fin- ned himfclfe, he committed the fin, he was the Au- thor of it ; and therefore it is real on they fhould bee punifhed. But come to Adams Poftcrkie, confider that they had a meancs given thcnijandthat they that arccondemned (except children) of Adams Pofteri- rie, they are condemned foi their owne finnes, they might all unrigbteoufnefle arid ungpdlineffe. might doe much more than they doe,they fin againft the Law, they have, and fo they arenot oncly con- demned tor Adams fin, but for the finnes committed in their owne periods. For God intended to give themafecond Board after the great (hipwrackc in Adam, on which they might fave themfelves if they would, ifthefault were not in themfelves- for, it is true, they might doe more if they would,they might keepethe Law of Nature better than they ddc^and for that they are condemned. Againc,as wee arc condemned for t^ddams finne, though we did not commit it,fo we are faved by the righteoufbefle of C h r i s t, though wee did not performe it ; and therefore there is an equity in thar regard : We can fee an equity for our Salvation, and is there not as much equity in the other ? That wee fhoukjftand guilty of it, though wee never a&cd it : For as we are condemned by Adams {in, though not done by us, fo are we faved by C h r i s t's Righ- teoufnefTe, though onely imputed to us. So that in equity the fevere righteoufnefle of the Law fhould be required of us, though wee have not power to fulfill it. , Now that we may not ftay in Generals only, tel- ling you that the Law of G o d is holy, and pure, and you carnall, and contrary to it, we will come to particulars. And that we may helpe your memories, obfervethe breaches of this Law in the feverall fa- culties of the mindc. And wee will begin firft with the Generall : the generaJI fore over-lprcading all our nature, and that is it which the Divines call Ori- ginaUfime : firft confider that, and fee how your 0 5 nature Serm» II Chrifts*ighte« ou nefTe impu- ted as well as ^damsdnnc. Original finnc. -^- $ Serm.I1. | Iohaj.f. R.om.7.18. Gal.j.i*. Gen.*. J. All things in mans nature corrupted. Pfal^ia. That the Nature of man is full of nature is full of all unrighteoufnefle and ungodlineffe. Fir A,I fay ,confider your originall fin, and the gene- rall corruprion of your nature thereby, lohn$. 6. What foever is borne of fiejhy isflejb. And Rom.j. 18. / know that in me (that is in my flefh) dwelleth no good thing. Marke that, hcefayes no good thing. Wee thinke we have fomething that is good, for all our gcnerall corruption, but there is nothing good at all. As Gal. 3. 22. The Scripture hath concluded all under finne : Not only all men, but (for the word is in the neuter Gender) all things. Therefore in Gen. 6. 5. he doth not only hy^The frame of a mans heart is evill, but it is only evilly andalway evill. In all adions, at all times. This is a common Truth, but men confi- dcr not of it, they thinke there is fome goodneffe in them, they will not be perfwaded of this Truth in good earned. And therefore when a man comes in- to the ftate of Grace, it is not mending two or three | things that are amiffe, it isnot repairing of an old houfe,but all mud be taken down,and be built anew, you muft be New Creatures. And therefore God promifts, I will give you a new hearty and a newffirit : For all is out of order,and nothing good, Afld there is an equity in this $ for, as in P/4/,49. 1 2. Man being in honour abiaethwt, but is like the beafls that prijh: That is, as G o D-raifed man above Himfelfe,giving him fupcrnaturall glory, in which hec was created (for he was created inholinefife, and perftd rigHte- oufneffe) io man not keeping this condition, he was caft beneath himfelfe. And in this there is equity, that being raifed above himtelfe, having aaholinefle given himtranfeending commoniiitiffe, hecfbouM now all unrighteoufnejje and ungodlinejfe. now be made worfe than himfelfe, even as the bcaft that periflicth. Confidcr this corruption, and know it is a thing that makes you loathfomc in ad's fight. For this, Tit.i.uh. Men are culled Abominable : that is, men that God abhors>as you abhorre the fnuffe of a candle, or name any filthy thing your nature ab- hors; fuchis the nature of men to God, You know how we hate Toads aad Serpents for their lothfome poifonfull nature, though they doe us no hurt. Now God lookes on the corruption of our nature, as wee looke on Toads that are contrary to us,againft which we have an Antipathic It isdifputedby theSchoole-men, whether this be Hnumfeccatum, one fin or moe, we may eafily an- fwerit : It is one in aje& x& it • pod feeing heewili not be fubjed 4*_ Serm.II. iCor.4 4 f. The Enmi- tie of it. Rom. 8. 7. 44 _ Serm.11 Tl?at the Nature of man is full of j Tit.i.ult. *ubje£toit,herefiftsit, fights againft it as an Ene- mie, lookes on ic, as a thing contrary to him ; did it give more liberty, he would be ready to embrace it, and thinke well of it • but becaufe it is too drift, hee breakes thefe cords, and cafts them away, andftghts againft the Truth,and this is the nature of every man. Now when we fay the wifdomc of the flefhis Enmi- j tic, wee doe not fay that men oppofc the Truth, for there is not any Truth in Divinity, but a man may fully embrace and afTent to it, and yet be anenemie to Holineflc, to the Image of Cod ftamped therein, toxhe faving knowledge,that is,the faving manner of knowing the Truths he aflcntsto. Therefore the A- poftlc faith,A* an) knm \much \J?ut mthtngas they ought I to know ; So many may know thefe fpiritual Truths, ! and confeffe them to be good in themfelves, and yet j may have a rclu&ance againft them, a diftafte of them, they favour not the things they underftand. Tit.i.ult .Thy are to every good work reprobate-yvih\ch I take not to be meant pafiivcly, but adively, that is, men that cannot judge aright of any work, that look not on it with a right eye, as a thing lovely, and imi- table,as.right and good, but iaihis regard they ftrive againft it. Therefore, the Apoftle jpeakes of fomc that exalt themfelves againft the knowledge oft he truth 5 that is, that fi°ht and defend themfelves againft it, uhatfpeakeevi}Jpf the things they koowy (for they know-rhepi, elfe tbfot they are the Temples of G o D,and therefore that you ought not to defile them with any uncleanneffe, drunken- neflc, or Gluttony : doe you not know, Hee com- mands that you fhould be conjlant in prayer, that you performe it constantly, and earneftlyvand fervent- ly i Now confider what Difobedience is 5 Remember that fpeech,///*/? thou eaten oft he Tree concerning which I commanded \ faying, Thoujhaltnoteatofh? This is the difobedience of mans will, labour to Ice this, how apt thy will is tobreakethe Commandements of G o d, and how in this refpe& thy nature is full of all. unrighteoufntfle, and ungodlincfle. Next, wee will come to the memory, and you fhallfinde that out of order like wife3 that the things God commands us to remember, thofe we arc ex- ceeding ready to forget, and the things we fliould forget, wee are too ready to remember, wherein I will be briefe. Firft, for the things Hee commands us, Hee doth command. Remember thy Creator in thedajes of thy youth. In your youth you {hall ferve mee, and yet how apt is youth to forget God^ And for the Sabbath, Hee bids us Remember to keepe hdy the Sabbath day : How apt are wee-to negleft it, todif- obey it i It is out of our mindes. So Pfalm.jS.u. Hee would have His wondrous workes, and the great i~A£ii Hee did for the children of Jfrael, Remewbred, but they remembred not .(lakh hee) \\s wonders in iEgypt. And fo wee may goe * through any E thing 49 Seecm. II 3.. The corrup- tion of the Memory.. T.In the things we are com- manded to Re- member, Pfal.78.iJ. 5° Serm.11 Hcbr.n.r. i.Inthiagswc are comman- ded 10 Fo,rget. lames Ik »J. That the Nature of man is full of thing elfe. Hebrews n. r qo have forget the c*n[o- Uiionsy &c. Againc, wee are readie to remember what God bids us to forget. We are apt to remember Injuries, yea, one injury will be thought on more than many yearesgood fcrvice, or many good turncs. Wee (houldnotdoe thus, but fliould remember the bene- fits from landman, for the encrealc of love. So Idle tales wee arc ready to remember , but good things, though they be accompanied with the mo- cion,and quickening of the Spirit,goe out like fparks in wet tinder, they goe out againe quickly, as if they | hadnotbeene. So, for hearing the Word, lames i . 25. wee are called firgetfuB bearers, when wee are about that dutie : if a tale be told us in a Sermon that we can remember,but what is profitable and wholc- fome, that we forget. Our mindes are like ftrainers, all the milke paflesthorow them -that that we (hould grow by, that which is wholefome, and ncceflary for nourifliment runnes thorow, but the drofferc- maines : Trifles and vaine things wee can remem- ber, and carry away with us, and this is the finful- neffe of our memories. You may call it weakneffe of memory, and may thinkc that it is not fo great a matter. No, it is nottheinfirmitie of thy memory, but the corruption of thy nature : if we forget other things as much, ic were another cafe,but becaufe ho. ly things arc fpirituall, and the frame of the heart is naughr, our corrupt ill difpofition makes us readie to forget them 5 and more than that, there is a care- lefnefle in our mindes, wee regard not the things of God, but every vanitie we regard, andourmiade is i all unrigbteoufnefje and ungodlinejfe. is inftant thereon, and that is the reaf on wee remem- ber ir, but forget the things that concerne Cod, add our Salvation. Come we from the Memory to the Confcience. The confcience of a man is that which (hould have life 5 It (hould be like lobs laft mefTengers, to bring us word, that all the reft is dead : There fhould be a r - maining light of Confcience to tell us, that all the reft of our faculties aredead,difordcred,and corrup- ted, but looke upon the Confcience, you fhall fee how fliort it is in that which belongs to it, and it is a great matter to have that out of order. There be but three A&s of the Confcience, and it is difordered in them all. The firft A<3 of the Confcience is to be a Remem- brancer, to be a faithful! Regifter, to fct all downe, and to prefent it to us, but it is a falfe regifter ; like the Steward in Luke, that when then were hundreds, fet downe fifties :So the Confcience fets downe things by halfes, it thinkes not what is done, ir recals them not ; if it were as it fhould be,it would recal our fins, and their Circumftances, in another manner than it doth: and foit is in that regard corrupt. The fecond A& or Office of Confcience, is, to in- fltgatctogood, and to reft raint from will, but in this you (hall finde it exceedingly corrupted, In this A To breake over the Pale, togoeafidetherule ? If any delightfull obje& bepropoonded, how ready is it to cmbractit? But, you will fay, (anHindcddkiS Iz&htrtfctt quarrelling.) The rebellion of the fenfuall Appetite is but naturall, the fame thai is in beafts, becaiife, be. foreoriginaU finnc was x hath given k for that purpofel Indeed fome defircsare natur.aili C.^ *, i» %:T^efif«d life, which was law. fiiii,ar^d a right Qbjf&Qf.dcfire -• but take this with* all, it \vasp$tfe<5Hy fub)*>§ai<*4 and brought under, and made obediept iQrfiQ will of Go d, as His Mi{\ vvAvhoAyt^ defire i^ jod , diifli^ to PW&X 4WCS ithe ham of God may forfeit, ajs inni^yjC^itsddth, for it; may differ frojnthe.will of Go dj aaakfaoiy, andyej> Jo i,t.j^teHKU»^T^i JfeleiQknQSiQrebut ftib- I £ 4 ordination • i • "■ ■ ■■ ■ \ : 55 Serm. II, Simile. Serm.I1. lhat the TSUture vfmanis futtof Levi:* j. io. I ordination required/ But when this tuns oat ataiffe, afFedting of things inordinately, though youdocfup- preffe ir, yet that affe&ion is finfull, and you muft be humbled for it; Cod fees it in you, and it is hateful!, and abominable to Him. Thefe things I fliould make ufe of, But I am leffc carc&ll of that, becaufe all thefe points arc im- mediately ufefull. Why? It is to make you know your felves, and to bee acquainted with the corrup- tion of your nature. And doe not you thinke it to bee enough, that this be as an hand in the margent, pointing to the corruption of your hearts, or that you may content your felves with the contempla tive knowledge of thefe things, fo tocaufe a new light to (hine in your underftanding. Our end is to make you examine the corruption of your na- tures, your difobedience, your rebellions , to ice how you have behaved your felves, to be acquain- ted with your owne particular finnes, yourowne particular failings, and co labour to bee humbled for thenu Otherwifc you may have a know- ledge of thefe Truthes , but not a faving know* ledge, and fuch as will bee profitable : But this you (hall fee when I come to make ufe of them. And now for the Sacrament thefe things bee of fpcciail ufe, becaufe, as you heard before out of the three and twentieth ot Levitiem, On the d*j of reconcilittion, when an atonement wmto bet made, bee that dffltHednot hk own fettle, wns to bee cut off from ybis people. When wee come to the Sacrament, there is a reconciliation, an atonement to bee made in a fpcciail manner; What muft you doc then t Afflia all unyigbteoufnejfe and ungodlinejp, Affli& your foulcs, conlider yourfinnes, fccwhac debts you have runnc into, fee what corrupt natures you have, and like wife know what you have in Chris Ttandrcjoyccthercin,(forthofe muft goe together) an humbling of cheSouleforiinne, and rejoy- cing in Ch hist for your Deliverance from it. 57_ Se&m.II. lie endof the fecond Sermon, ■■ . «OTMI«MMi HMM - ->-=* -v , M 59 ' Ser.HI L». THE THIRD SERMON T/fo n at HVMILIATION. -*-^-4 — rrr ROMAHS MS. Foy the'TbratbofGod-ii revealed from heaven againft all ungodlinejfe and mrighteoujnejfe of men, ^^Aik/iaWAlfeel Truth in unrighteotif- neffe^^' ;HE kft faculties is, TbeaffetliMs, and U.Thecomip- hcrc you fhall findc exceeding great j^^^ Af- caufctafay that thfey drefolJ of ftftl J ^'iri^et^iffe^ they .jRl-come likei mtghtfe Tdmpeflyfikea cuctokntwind ttint carries as away, even rbefl^vftfti we are well feu The diiordcr of them exceeds the diforcterof all the reft, for they are qaickty movcd>, nothing That theNature of man is full of Gen. 5. if'. nothing fooner, and when they arc moved, they arc exceeding apt to exceed, to tranfeend their limits,* or fuch is thcfullennefle,the ajvkedntfle,and wayward- nefle of our affe&ions, either they arc &ot a&ive, not placed where they {hould be, or if they be placed as they ought to be, thry are ready to runne over, to over- love, and over grieve, arid over- joy* I fay, where we may love lawfully, and re Joyce lawfully, they arc ready to exceed. If I {hould come to particulars* you {hould fiadc how exceedingly they are out of order.. Come to love and hatred; wee little thinkc wee hate what is good, and love fin • come and tell any man fo much, he will not bcleevc it,but examine it a little.Doe not you hate holineffe in others i You wilt fay, No, we hate no man for his Goodnefle: But confider,thc na- ture of man doth fo, every unregeneratc man doth fo. David was hated for that CAufe. And Cain hated his brother ybecaufe his workes were good L And Gem* 3. The Enmity between the Seed of the Womm > and the feed of the Serf ext : Whence comes it, but from the holineffe of the one, and the wiekedneffe oF^bc o- thcr i Looke to our a&ions, and you (hall finds >*ec doe not hare fin, we doe not hate our lufls, for if we | did* we (hould not be angry with them, that fpeake J cvill of them ; if wee hated thefe things, Wet would like them that fpeake againft tbeiu,but we be enemies to thofe that be: enemies tat hem jatuH fiends f athofe that be friends to them. Doe we not Iddgetfitm t Doc wee not feedxhem withthc things theydefifc fl They ran askenothrag^butthey haveit. Godly men hate their fioncs, though thej> be carried away with p-efent I all unrighteoufnejfe and ungodlinejje. prefent objeds, but a wicked man loves the luft ic felfe 5 he can fay, I could wi(h I were free from this luft, from the vexation it puts me to, but for all this he is not angry, hee may indeed be angry with it, as with a friend, when hec hath done fome unkinde ■ Turne,but he hates it not,for if he hated it,he would not be at peace with it againe, for hatred is implaca- ble. Againe, if amanhate5,hcchatesallthekinde: But why doeft thou love one more than another? If thou didft hate any one, becaufe it is a fin, becaufe it is a rebellion againft God,thou wouldeft love none; As the lambe hates all wolves* Againe, if thou ha* teftthem, why wilt not thou labour to have them utterly deftroyed.? Why wilt thou cherifli them a little < Where hatred is, it will have the thing hated utterly taken away, as if there were no fuch thing 5 and that (hall be laboured for, notremiffely, but we will put our ftrength to it, and doe it with all our might, and in good earneft. But feeing we doe not thuSjitappeareswehategoodntfTe, and love fin. It is true, we are ready to lay it on other things, and to fay, The infirmities of the Saints, which we fee, we hate, but their goodnefTcwelove, if it be every way right. Butletmeeaskc you a^queftion • Did'ftthou love them for their holineffc, wouldeft not thou ra- ther labour to cover their infirmities, grieving for them t Doe you not fo out of love -i Then your hearts are deceived, when you thinke you hate the infirmities, and not the goodneffein them, you hare the goodnefle it klfe 5 and thisis the nature of every man before Regeneration. Befidesthefcof Love and Hatred, looketoyour Delight, 61 SerTu. Hatred of all the kinde. ■TiMcdlaboms thcdertru&ion of a tking. Corruption in our delight, j 6i Ser.III. iCor.f.i. Fcarc. Sorrow. That the Nature of man is full of Delight, and fee if that be not turned upfide downe. The Wheeleturncs the quite contrary way. Wc de- light in things we fhould not delight in ; you know we delight in vaine things, in finfull things, in things that are furable to our lufts and humours, Againe, wee delight in the falls and fufferings of others 5 as 1 Cor. $ .2, They were fuft up when others fell, and they flood. It fhould not be fo3 we fhould be humbled at the fals of others, and be grieved for them,that they being members of the fame body with us, fhould be any way blemifhed. Againe, the things we fliould delight in, are they not tedious to us * Arc they not grievous? The Sabbath fhould be kept with delight, bur how burthenfome is it to give God his whole time, tokeepc it holy, and not to rob Him of any part of it < That is, not to pollute it with unholy anions : And fo holy company fhould be our de- light, wee fhould thinke our felves in our Element among them,and fo the hearing of the Word j how tedious are thefe to our natures < But I cannot (land on this. Come we to Feare. Doe not we feare men { Doe not we feare the Creature, and this and that particu- lar evill + But G o d wc feare not. Take it in that one finne of lying : A man will lye to a man, to keep his credit with him . but he cares not to lofe it with God. This is a figne you doe not fan&ifie God in your hearts, that is, not reverence Him, not value Him. Come to Sorrow, how ready arc we to exceed in worldly forrow * Let us be told of an Injury in our names, loffe in our eftatc, of troubles and calamities any wayjitaflefls us much, but fin we make nothing of;, all umigbteoufnejfe and ungodtineffe, of; we thtnke ic is but a paffion, a trite, and it is not fo great a matter to be in pafiion* Yes,my beloved, it is a great matter to have paflions; thefe paffions (hall condemne us, if they be not mortified, if you kill them not, they will be y< ur death : Whofoever is in Christ hathcruajiedthtfe. Againe, confider that affe&ions are the Principle* of ^#/c- firoy it not , for then it a blowing in it : So your Thoughts, which you fo little account of, have a bleffing in them -then why doe you make fuch wade of them, as if they were of little worth? IConfider, it is no fmall thing to anger God with _ your Thoughts, they being the fame to God, that words and anions ( the Interpreters of Thoughts) arc to uxntfod fees them without any Interpreter;, as men hearc and fee words and a&ions. Therefore, it was (aid to Simon CMagut, Pray %oGod%ifferhap the Thought *f thy heart may bee forgiven thee. It thou feeft a Chriftian in poverty, and defpifeft him i F for* *1 \ SEfc.il I 66 'serTTu In our Words. , Thcimpor- i tines of out I words. I Iara.j.jn- 6. I That the Nature of man is full of for if, God fees ir3 and it is a finneirf Thought. The fecond adtuall finne is our words y Aa^Jicrc Jikewife you (ball find the Truth of this,that our na- tures are full of all impiety and wickedneffe, and ex- ceeding prone to evilj. The tongue of man is very flippcry,nothing being fo cheap as breath,it is readie at handto.doc any evill. If a thing to beaded, there! is time required to prepare for it, but a word is i quickly out : So the frcquencie of offending with } our tongue fhould humble us. And againc, as our offences, herein are frequent, j fo it is a matter of much moment, which wee have caufetomarkc, becaufe wee doeefleeme not fo of; j ihem, lam. chap. ?*verf.$^.6. you fliallfinde three i ! Similitudes, by which the Tongue is exprefied, and j j there you {hall findc what it is to offend in words. It is compared to a Bit, which will keepe in the wildeft j j hoi fe $ and to a Rudder, which (thoughit be exece- j ding great) will turne the Ship. And thirdly, to a j fire, what a great matter will 3 little fire kindle i Men thinke it a fraali thing tp effead in fpecchcs,buc ' God will have them know it is another iindept mat- ter. Therefore, confider this, you that fuflfer your tongues towalke upanddowne atrandome, from j morning till night, and thinke it a fmall thing. I will j aske you thefe queftions ou^ of theft Similitudes. Is j it a fm.all matter to negledi the Rudder of the Ship < Will it not quickly runne on the Sands < Suppofe a . man ride on an unruly horfe, Is it a fmall thing not j to keepe the hand on the bridle, to negled it * To ; have a tongue without a bridle, is a$ an unruly horfe . iha dangerous placc,or ona narrow bridgc,the neg- ledl all unrighteoufnefje and ungodlinejje. 6/ \ led is not (mall, therefore confider it, and if you c R j n | have not yet learned the meaning of that place,learne " * nowrounderftandit. Secondly, you (hall give account for every idle $ word ; It will be thought,that to fpeake a few words it not fo much, but a few fparkes will fee a great Ci- \ tie on fire 3 you fee what the tongue did in ^Arrim \ for evil!, and in Luther for good. There is no Ele- - mentfoa&iveasfire, and nothing fb efficacious as ; your tongue, which you fo lightly efteeme of. A- 1 game, fire flies about, fb doth the tongue, it hath j wings. Fire likewife afltmilatcs, turning things ; quickly into its owne nature ; fo the tongue aflimi- ; latesthe hearts of men,towhom we fpcak,it changes \ them, and nowconfider if it be a light thing to neg- j led it. You are wont to fry. Take heed to the fire, j for you know not what a fparke may doe3 and is it a fmall matter to negleft your tongues i Specially I where there bee thatched-houfes and combuftible matter neare i And are not the hearts of men , to whom we fpeake, as Tinder ,ready to take fire at the j leaft fparke,if you heed it not? And is it then f o fmall j a matter to ncgleft woiids i Gather this out of all ] thefe Similitudes,to humble you. If the tongue be as j a bridle, as the Rudder,an4 as- fire,thcn it is of much efficacie- that cannot be denied, for to prove that, it is the only end ofthefc Similitudes. And if it be fo, : then learne hence to know what the illnefleof your fpeech is 5 for the more efficacious any thing is, if ic j lye idle, the greater is the fin; looke what good you \ have done with your tongues, the more that is, the j more is on your reckoning, Againe, if you have im- F 2 ployed 68 Ser.IH That the Nature «f man U fulhf 3 Tn our Afii* ens. fffel.ij.lV % Sinne* of IOmiiFion. lOtAds. ployed them amifle, a little rudder turnes the whole Ship, the meaning is, it is very effedhiall: and there, fore, I lay, if there be fuch efficacie in thcm,confider of how great moment they are, when you ufe your tongues amifle, ro corrupt fpeaking, to lying, did fembling,flanderingaback-biting,thinke it not a mat- \ tcr of fmall moment, it is a fire ; and if the State pro- vides death for them that fctbarncs, and houfes on fire, what ppnifhment fhall they be worthy of, that fet the foules of men on fire, the Temples where Good wels i And this the tongues of men doc ; Ig nem in orege/lamvs, wee cany fire in our mouthes Take heed left wee kindle fuch a fite in the brefts 0 others, as wee (hall never live to quench agatne^ an fo kindle the fire of C fid's wrath,which /ball fmoa to our deftruftion. Thus by your words, learne to know the finfulneffeofyour natures. Laftly,fee it by your Attim. Now fins ina#ions are of two forts, cither fins of Commiffion,and here you aretogoebackeandconfider wharfinsyou have committed,whethcrdrunkennefle,unckaneneffe,in* ordinate affc#ions, or injuries to men, what provo. I cations or rebellions againft God, and when you \ fee them, lookc on the number of them, and on the greatneffc of them: Confider their circumftatoces, and among the jeft^ the f requencie of them, your re- lapfes into them j and that will make you with 7)4- vid9 Pfal. 1 g% to cry out, Ltrd, vfho^can twderftandhis fmlts ? But wee will not ftand on this, becaufc it is obvious>cvery man knowes that adlions arc fins : we will come to the fecond fort. Add that is fins of Omiffion, which we are ready to all unrigbteoHfnejJe arid ungodlinejfe. to flight and forget as no great matters $ but they are other things than we take them to be, nothing hath more cauie to humble us than they • I fay, the fins of omiflion, the bairenneffe and unfruitfulneffe of our lives may humble us, as well as the rebellions and finf ulnefi'e of them. Wee will r unnc thorow them . As fir ft to be idle on the Sabbath-day, is a finnc of Omiffion, and pro- vokes Go d to anger, as well as polluting it, and breaking it with pofitive Ads. So the retraining of Prayer, to negleft it, to omit it, or to performc it flightly ( for G o d takes prayers by weight, and not by number,) this is not a fmall thing. Againc, to negle<5i the hearing of the Word, to neglc&the Sacraments ( a fault wee have much caufe to be bla- med for in this place ) and a thing you have often beeneadmonifhed to, I befeech you learne by our Admonitions/cw: they are the Admonitions of God^ let them, I fay, learne that are guilty of it. So Com- munion of Saints is a thing wee thinke not of : But Htb. 10.25. You (ball feewhat a matterit wasto negled that Ordinance: So Fafling and Prayer wee thinke are not required at our hands, and if nothing but the negkd of that were laid to our charge, it were nothing. But fee what that is, when the time is that God cals for it, I fay, the very omiffion of that when GcTd cals for it, is a fin, faith the Pro. phet, which fhall never be purged away by facrificc, but fhall remaine to death. Befides thele cmiffions of Ads, come to tke o- miflion of Graces, I meane the want of them, as the want of Love to .1 b s u s Christ. Yet who F 2 confefTcs 69 Ser.II1. Hcbr.io.a;. 2, Of Graces. 4/ I — 70 Ser.H1. I . Of Time . That the Nature of man is full of 4.0fOccafi- ons. confefles this want of love, although 1 Cor. 16.22. He is pro flounced accttrfed that loves not the Lor d Iesus, kthim be had in execration to the death. So the want ot delight in G o r> , who thinkes of it f Come to our Callings, and iee our negligence andidleneffe in them ; (hall we give account for eve. ry idle word we fpeake,and not for every idle hourc we f pend i Let young Gentlemen looke to this, that pafle from vanicy to vanity ,fpending their time idly, and unprofitably trifling out their Seed-time. Con. fider what this fin of O million is. And fofor grow- ing in fpiritual graces and knowledge, that we gather not more knowledge*, it being the key of heaven; t hat we grow not in good workes, but are poore in them, omitting our times and opportunities. Again, ourfinfullfilence,notfpeakingwhenwe fhould, ei- ther ont of fluggiflinefle, or feare of men, or by- refpe<3s,thisisnofmallthing, God will call thee to an account for it. Confider whether you have let goe occafions of doing good ; denying of meat and drinkc kils a man aswellaspoi{on,fothcnegle being as other men7 they faw not. So Ser.III. »Cor.6,i; vfeil Theignoranccj of thofe that know not the corruption of nature. Aasi.37. i!_2_ Ser.II I. Double difpo- fition in men. That the Nature of man is full of Kal.: 9i\h So that you may obferve a double difpofition in men; one is a complaining, afelfe-accufing difpofi. tion, when a man is apeco complaine of himfelfe, and can never find too much fault with himfelfe, de- lights in the exa&nefle of other mens conventions, loves that do&rine which is fclfe-feparating, won- ders at his owne corruption ; fo that no man can fay f o much againft him, but hec can fay much more againft himfelfc. This is a good figne, and fuch a condition was in lofia, when his heart melted, and in Paul, Rom. 7. where you may fie how he complaines of the abundance of his Corruption* But there is another excufing difpofition, when a ! man fees nothing amifle in himfelfc, that will not have any fuch doubts made bctweene man and man, and that for his ownepart, he will not be fhut out of the number, but anfwereth for his ownc righteouf- nefle,thatheisrich3 and increafed in goods, when indeed he is naked, and poore, and milerable: I fay, this is an ill figne that thou haft not yet received the Holy Ghost, that thou art not yet partaker of the righteoufnefle of C h r i s t, for the H o l y G ho sx will firft convince thee of finne, and if thou art not fo convinced, it is a figne thou haft not yet received that righteoufneffej and know this, that in all the Saints, in all to whom God hath revealed Himfelfe, you (hall findc this difpofition, to com- plainc of themfelves. How abundant was it in D4. vid l Hee was ever complaining that his fmnes were more than the haires of his head. As in Pfal. 19. Who can underf and his faults ? And, 0*7 fmnes are too hea. vie for me, andthey are gone over my head ; Hee is ftill com- all unrigbteoufnejfe and ungodlinefje. complaining oi himfelfe. And what is the reaton * It was bccaufea veine ofclcare light ftione into bis heart. Others have but a common Illumination^ and there is a great difference betweenc a bright beame that (lie wes the fmallefl: mote, andcommon light. Another may have light to fee great defor- mities,but not to fee motes: thoumayft have a com- mon light, and mayeft carry it- to hell, for it is no better than darknclfe. Therefore know, that if thou haft not in fomemeafure been perfwaded of all thefe Truthes, the righteoufnefle of C h r i s t is not yet .revealed to thee; for this is God's method, firft . Hee reveales His wrath againft unrighteoufnefle of men, and then d if covers the righteoufnefle of Chrift by faith. And if this be not done, if thou art not throughly humbled , fo that Go© hath opened a crevife of light to fee this corruption of Nature, fo as to abhorre it in thy felfe, and to bee vile in thine owne eyes, to be much humbled for if, not to hang downe thine head for a day, but to take it to heart in another manner, I conclude, thou art not a man cn- lightned, thou art an unskilfull,an ignorant man, and you know what condition that puts a man into. Sccondly,if mens natures be thus full of Corrup- tion, even the Saints themfelves, then godly men may make this ufc of it, to karne to prife IesUs Christ : Doe you make this ufe of the Table we have drawne for you to looke into, and to fee the multitude of your fins, and the Corruptions of your natures, to learne to prife Ibsus Christ? For you muft take this for a rule, no man will ever know the length,and breadth, and depth of G o* s mercy 75_ Ser.1 I r. Vft 2. To prife Chrift mor«. 76 Ser. Ill* That the Nature of man is full of mercy in I e s u s C h r i s t, and His love there, in, unlcflc he firft know the length, and breadth, and depth of his finne, and this ufe you muft make of ail thefe explications. To fee the greatneflc of finne is of much ufe to the Saints, that they may know how much they are beholden to God; you will never fee how G o d's Grace hath abounded towards you,if you doe not fee how your finnes have aboun- ded towards God: Labour to fee it, that you may love much, becaufe much is forgiven you, that you mayprife Christ much, and be brought much more into love with Him. That ufe the Saints I fliould make of it, and it will bee profitable. And they that receive the Sacrament fliould fpecially con- (ider of it. When they came to the Paffeorer, one of the chiefc things they were dirc&ed to doe in that Cere- mony, was to remember their bondage. Againe,lookc on the concomitants of thePafle. over ; their fowre herbes, their going in hafte, their ftaffe in their hand. Againe, the pafleovcr it felfe • their fprinkling of bloud on the doore-poftes, all wasto put them in minde of their mifery, and their deliverance, which was the onely way to magnifie Hisraercie. So in this fpirituall freedome? remember your bondage,the finnes you have committed,your Con- dition by nature, that you may learnetornagnifie yourfreedomeby Chris t, and give God the pratfeof it, to magnifie and love Him, with all your heart, and ftrcngtfi : The more you doe this, the more it will enlarge your hearts, to know the love all unrigbteou/nejje and ungpdlintjfe. love of C h r i $ r, which pafleth knowledge. Of many wayes to know which, this is one, and a Principall One, even to know the greatneffeof your finnes. The third aftdchkfe ufe of all the reft is this: This Corruption of Natujre,this abundance ofCor- ruption which hath beeoe (hewed to you, ffiould drive us to Chrift. And that is our end, we doe not preach damnati- on, our end is Salvation. Therefore we would have men to know their condition, to know that they be inftate of death. For that, that keepes men from comraing to Christ, and the reafon that fo few arc faved, that fo few take the G ofpcll, is, they are not poore in fpirk* And wh^ are they not for Becaufc they fee not their finncs. And for this caufe wee have beene thus long in opening this poinrrthat you may know your felves. And this I dare fay, It you did know yourfelves, if Ged had kindled a light within, whereby to fee your Corruptions, you would not ft and chcapning the Kingdome of heaven as you doe* you come now in a lame, and rcmiffc manner, but you would then come and give all that you have (or it, and goc away rcjoycing, and thinkc you have a good bargaine. Cod flhould not then deny you, you would wre- ftlc with Htm, as Isc$b did, and give Him no reft till you have obtained a blefling. This would a- waken men out of their dead deep? of fecurity, as that is the coalition of every man by nature as hfe 77_ Seel. 1 1 L To drive us to Cbiift. Otieff. 78 | That the Natunofman isjid cf S£fiuj[lj hecisfinful], fo hec isfecurc, hecconfidersnothis ■ 1_ — .] finnes. Therefore, to all that! have faid, you muftadde fomething of your ownc- what I have faid, is no more able to {hew you the finncs you are fubje& to, than a little Mappe is to (hew you the whole world, it doth but point to the finnes you are fubje anc* no §reat a^e^ion is ftirrcd up, but men will docit becaufe they will doc it. So, ordinary negkd of the Sabbath, which can iiave no violent Temptation to carry a man to it. So negleft of hearing the Word, and Prayer, (I fpeake nor of fats through infirmitie.) So the favouring of fin in others, as alfo icosnetull and corrupt fpeeches, tending to the difgrace of holineffeand puritic of Conver&tion. Tnefebe fins out of choyce, which a man is not tranf ported to, not carried to, through any violence of paffion : It is one thing for a man to fell himfelfe to fin, as Ah&h did,and another thing to b^ fold under fin, as Paul • it is one thing to goe into Captivity, another thing to bee led thither with a kind ofoverrulingviolence;forin fuch cafe the moft upright-hearted man may be mifcarried, when finne (hall get on the hill of paffion, when it (hall have the wind of him y and ftand on the higher ground, hec may bee foiled; but when a man {hall bee on even termes with finne, when it (hall have no fuch advan- tage, but a man is every way himfelfe, and yet then finagainft God, this aggravates it exceedingly, for hedothitnot out of paflion, but in cold bloud, and out of choice ; and when hechufestofin,itis a feare- | full thing. When it is with him, as S.^ugujtine fpeaks ofhimfelfe,who when he had Apples enough, yet out of delight in the aftion, hce would goe to an- other Orchard and rob that, without Temptation, becaufe he would doe it. So that there is difference betweene a manthatis ovcr-ruled,and overcome out of violence and paffion, and a man that feekes com- pany and occafions , and incentives to whet and quicken all unrighteoufnejfe and ungodlinejje, quicken his Ms, that fo he may have more pleafure and delight in it. Let thofethat are guilty confider this Circumftancc. Fourthly, finning againfl: Vowes and Covenants made with G o d, aggravates finne; for G o d hath faid He will require our Vowcs,ii a man have cove- nanted, God will cither have the thing done, or dfeHewill furely punifhthe party for breaking ir,ir is a thing He will not omit. Now befides particular Vowes and Cov€nants,confidef the generall Vowes we cntred into at Baptifme, befides thofe which wee have renewed at the Sacrament of the Lord's Sup- per: Gal. 5. 3. When a man is once Circumcifed, heeis bound to keepe the whole Law : So he that receives this Sacrament,binds himfelfe in a folemne bond to keep the whole Law : now it is ufuall, that after men have received the Sacrament, we fee no alteration in their carriage; if they were given to fwearingbcfore,they fweare ftills if they were given to ill company, to vaine and idle courfes, they continue the fame ftiJJ, and thinkethe fin the lame ; but they are deceived in thar,for fin after Covenant is greater than it was be- fore. £&;£.'! 6. 3 2. Sin is there aggravated from this reafon, faith the Prophet, Thou hajl beene an harlot, as a wife that commits adultery ,• that taketh fir anger sin (lead of her hwband. As if he had faid, Thou art mar- ried tomee inholioefie and righteoufneffe, and fo thou playeft the harlot as a wife, and that makes the fin out of meafurcfinfull. And it is true of particular vowes, that you may judge aright of fin, and know the greatnefle of it. Laftly5 finne is aggravated from the mcanes you h->ve 9» Ser.IV. 4. When it is done again ft Vowes and Covenants. Galath.j.j, Ezek.i^.jJo JL. SbR. i V. 6. When it is done againft much mcines. Icr.j. *i. Ier.f.j. Hof.4.14- T7*tf ffee Nature' of man it full of z Chro.36.ii. have torefift fin, confider how many meanes we en- joy, and yet profit not by them. The mercies of God fhould draw us to Him, God expels a re- turne of that fruit at our hands . and yet (as the Pro- phetcomplaines, ler. 5 .2 2. J Tou have notfaid in your hearts, Let tu fear e that God who gives us the fir ft and latter raine, andkeepesfor ut the appointed times of harveft. As if hee had faid, God cxpe&s this at your hands,He gives the firftand latter raine for this end, that you may remember Him, and thinke of Him, and when w£ fay not in our hearts,Let us feare that God that doth this and that for us, God takes it amifle, for His bountifulnefle fhould lead us to re- pentance; and therefore the defpifing of it muft ag- gravate fin. So after Corre&ioos (as no man can fay he hath had no corrc&on) a fin is much aggravated. Therefore, lerem. 5.3. it is complained of, I have flrucken youyandyou have not forr owed ^ 1 have wounded you, hut you have refufed to receive correction. As if he had faid, This is it G o d takes exceeding ill at your hands, and it fliewes that your rebellion is come toa great height 5 He hath fmitten you, and you have not for rowed, that is,y ou have not taken the fin to heart, that hath caufed this fmiting.Therefore He is angry, as/y*/?4. I4* I will vi fit your daughters no wore, &c. becaufe the) have not profited by what I have done alrea- dy: that is the meaning of the place. But chiefly, and of all the reft of His mercies, He will not bearc the contempt of His Word. I will name but one place, 2 Chron.%6. 1 5 . faith the Prophet there, Jrofe early andfent my mefjengers, but how did you carry your {elf e towards them ? Tou mocked my meffengers^ndde- ■ : fiifid all unrighteou/nejfe and ungodlinejje. ^i fed my Word, till my wrath rofe againjtyeu, and there was no remedte. As if he had faid, When a man once comes to this, that when God (hall once fpeake in His Word,(hall declare His truth,(hallmake known fin, and call him home by the Gofpell, but hce (hall negledi ir, take no good by it, not fuffer it to worke on him: Now there is norcmedie.Whatthen * The wrath of God rifes againft him, and then comes deftru&ion, fo that it rifes not the fecond time- fo that as G o d hath (hewed you more mercy3 fo arc your (ins more. Doe but think what an unrealizable unequal! thing it is, that you (hould take fo many mercies, health and wealth , ff om His immediate hand, and yet never fo much as thinke of Him,ne ver worfliipHim, nor feareHim, nor take His mercies to heart : How many tafte of His goodnefle,and yet continue to defpife Him,and not to bring forth fruit by His Word f which is no fmall thing. And fo much (hall ferve for the aggravations of (inne. Now wee will come to take away the Excufes. And firft, every man is ready to fay, Though I faile in many things, yet I hope my meaning is good, I have as good an heart as another man,though I make notfuchafliew. But I will aske thee this briefe queftion. Whence come thy evill words < &c. are they not fruits and buds that proceed from a fap within i When fparkes fly out of the Chimney top, (hall we not fay , there is a fire in the houfe i If wee fee evill words and ani- ons, (hall we not fay, the corruption is greater in the roor,thanin the branches i Thou ?3_ Ser.IV. 2. To quicken cur dehres af- ter Chriftjtake away the Ex- cufes of finn*. i . Excufe. Good mea- nings. guefi. . I 94 Ser.IV. 2, Excufe. Bundle of nature. Anfw. Aggravates fionc. Macth.i?«i$. That theNature of man is full of Thou wilt excufe it, It is my nature, and I hope I (hall be excufcdaand that God will not deale fo hard- ly with me, He knowes I am flefli and bloud,and the ftrength of mv nature. Well, I will adde fomcthing to that I have for- merly faid, it being a point hard for us to belecve, and to make ufe of. I fay, the badnefle of thy nature is fo f arre from excufwg thy fin, thatit exceedingly aggravates it. I have (hewed many reafons, and will now addc thefe foure, and then it will be evident to you. Fir ft, whereas you thinke your finac is excufable, becaufe of your natures, you muft know it is mod ftrong,and violent,and ftirringthere j for I willaskc you, whence come your fins f It isanfwered,.Af4M&. j 5. 19. Out of the heart comes Adulteries, Fornications, &c. And if out of the heart, is it not thence as from thecau(e,the Principle i Are they not minted there? And is not every thing ftrongeft in theGaufcMf the Dough be fowre, how fowre was the Leaven f If fo much ill be in the fruit, there is much more in the Parents of that fruit. Secondly , as it is ftrongin the heart, fo it is much more abundant there, that phrafe cxprcfles it fuffici- ently, Out of the abundance of the heart the mouth fpea- keth : As it out Saviour had faid,There is fome evill in the tongue,but it is aboundant in the heart: fo that, take any finfull a&ion, it is a di(h of water taken out of the Sea, or like a drop taken out of the fountaine, for there is an abundancc,a fea of corruption within. Thirdly, confider that fin in the heart is a fpring, and therefore an adual fin,that is exceeding hainous, is all unrighteoufnejje and ungodlinejje, is not fo much in G o d's fight, as a finfull luft that is in the heart, becaufe it is a Spring, and therefore is vertually more than a great Pond : I fay, vertually more, for it doth more. Take a great vaft fin, it is a broad Pond that vanifhes away as every a<5Hon doth, but a luft within, is fruitful!, it is a fpring of fin, and therefore is in efficacie more. Fourthly , the laft confideration is nearethis, and that is, fin in the heart is permanent, the poilon of Corruption remaines, the anions pafles,but the fin- full difpofition continues in a man, that when Go d lookes on him, He fees him as an hatefull perfon,He lookeson him, as wee doe on Toads and Serpents, for his very nature is bad, and that continues, and in this regard exceeds fin in a&ion. This I fay that you may make this ufe of it. When you meet with any particular finne which appearcs hainous, let it be as a River to lead you to the Sea. When you fee a fin of covetoufneffe, of vanity, of wrath, of uncleannefle, let that lead you to the heart, and conclude, that you have an unclcanc heart, a contentious heart, a covet- ous heart,a rebellious heart.This ufe David made of his murder, and upon that occafion he was brought to conceive aright of Originall fin, which perhaps, he never fo confidered before, Pfal. 51.4, In Cm hath mj mother conceived mu^ thegreatnefleofhisfinne made him breake forth in that manner, Agamji thee have lftnned,K\m amazed him, it made him to know what Originall fin was, whereof this was but a fruit, and being the ipringitmuft needs have more effica- cie. If a man finde any pride in his a&ions, let him looke to his hearr. it may be G o d hath left him to fuch 95_ 4 Aduall finnes fhould lead us to fee original. Pfal 51.4. 9* Ser.IV. hi «— • mmm~m aChro.$i$i Rom.9. XI. Tliat theNature of man is full of 3. The times are times of ■theGofpell, not of the Law Ob)e£}. Matth.j.io. fuch fals that he may fee what is within ; as it was with Hezekiah, 2 Chro. 32.31. For this caufe God left him to try him,that He might know all that was in his hearr,that it might be difcovered to Him what an heart he had. The Apoftie fpeaketh, Rom.g.n^ 23. (a place very confiderable, for it may helpcto humble us) of veffels prepared for honour, and of vef~ fels prepared for wrath, and definition : the veffels be of two forts ;thofe for honour, they have a fafliion pecoliar to them, which when you fee,y ou may fay, this is made for fuch apurpofe, and in other veffels you fliall fee another fafliion, and may fay, This is not a vcffellof honour, but of dishonour. So looke on thy heart, fee how it is framed, and when thou feeft the falhion of itthoumayeft fay, for ought I fee, my heart is framed, and fafliioned to defini- tion. This ufewee (hould make of our nature, it fhould be fo farrefrom excufing finne, that it fliould aggravate it. The third excufeis -, But wee live in times of the Gofpell, and God is full of mercy, and will not deale with us now, as He did with them in the time of the Law. Will you make God all Iufticc t I anfwer, and (hew that there is a great deceit in this, out of that phce^Matth.1) .io,Except your righ. teoufneffe exceed the right eoufnejfe of the Scribes and Pharijees, iou cannot enter into the kingdme of God. This is fpoken to them that were under the Gofpell, for He faith, I fay unto you, &c. The meaning is this, The Pharifees did many things, they kept ttieLaw in a great meafure,and thought to be faved by it- but except all unrigbteoufaefle and ungodlinejfe. except you doe more than that, you (hall never be faved. As for cxamplc,in the fequelc of this Chap- ter He names foure particulars : The Pharifees fay3 Thoujhalt not kiU^ but that is not enough : I fay, Thou fhalt not be angry unadvifedly. Againe,they fay. Thou jhalt not commit adultery : But I lay, if thou cherijheft any luft, though thou never commefi to a£l it, thou com- mittal adultery, Againe, the Pharifees fay^Forfiveare ( not : But I fay ,S ware not at all, but let your ycajbeyea, I and your nay, nay 5 fir tvbatfoever is more than that, is j evtS. Let them that fweare, #y Faith and Troth, con. fider this. Againe,the Pharilees fay, An eye for an eye, andatoothforatooth. But I fay^TouJhaU doe good to them that hurt you, andblejfe them that curfe you,and except you doe this, (which is more than the Pharifees doc) you cannot enter into the Kingdome of God. You that think your condition fo good,becaufeyou have a new Prieft.hood, a new lubilerz time of liberty, I tell you,except you yecld an Evangelicall obedience to all I have now named (which are but fame of ma- ny more) at all times, and in every particular, al- though you live under the Gofpell, you cannot bee faved, for otherwife the Publicans and Pharifees can doe as much as you, and you muft doc more than men can doe by nature, you muft do fomething that is lingular, and above the reach of Nature,y ou muft ftrive to perfeftion, labouring to bee like your hea- venly Father. So much for that. The fourth Excufe is. But wee doe many things that willballance our finnes, although we doe fome things amiflc, yet we doe many things well, we give Almes, receive the Sacrament, it may be, wee come H to 97 Ser.1V. objeff. 4. Excufe. The good things we doc, will ballancc the cvill. iSer.1V- \*Anfa< lames 2. i o. Tlwt the Nature of man is full of Obytt. Others arc wojfe. Anfw* to Church diligently ; and thefethings, in their con- ceit$,ballance their fins5 and though they finne, yet they aske God forgivenefle morning and evening,and their fins are not fo hainous, as ii they had done no good at all, and for this they thinke God may dcale better with them. But it is true in this, as in your Law, Stoppage is no payment. When a man doth fomething that God commands, and leaves otherfome undone ; let him know God requires a perteft obedience to every Commandement, lam. 2 . 1 o. He that ketfes the whole Law 9and failes but in one, that is, omits onedurjr, be is guilty of all. If that be fo,then every bufli can (top but one gap, you have no more than was your duty. If you could doe fomething fuperfluous, and-riibre than God requires at your hands, it were fome fatisfa&ion. But if there bee other finnes wherein you fpare your felfe, and would have a little more li- berty,you would not be foftrait laced in this .feeing, I fay, God requires an exa tit ion of wrath from heaven again fi allunrighteoufneffe. Wherein marke two things. Firft, the certainty of this wrath, It (hall come on all that are unrighteous : And fecondly, what this wrath is ; I will but briefly name the heads, and dif- 1 patch the point. Firft, I fay, there is a certaintie in it, for G o d hath revealed it from heaven, J&?/*m.i 5. They had Thoughts accufing and excufing them 5 the light of Nature told them that they deieived wrath, Judge- ment ftrucke them with feare. Secondly, it appeares by experience,there be ma- ny fteps, many prints and Feftigia of the wrath of G o b in the world continually. Laftly, by the Scriptures, Curfedbe every one that continues not in the whole Law to doe it. And as the Law, fo the Gofpcll reveales if, Chris r Jhall cometo judge the fecrets of mens hearts according to my G off ell. Nay, it is an old Truth delivered berore the Scriptures, As vxludes Epiftle,2/w;£ preached, Be- hold the Lor d Jball come with ten thoufands of An* gels^ &c. And if this will not perfwade, we will rea- fon with you a little, for it is not necdlefle to ftreng-i then thefe common truths with reafon, becaufc wee are not convinced of them enough, which is the caufe men live without God in the world. Therefore confider,if there be a G o d,Hc is not a negligent, agdtnjl all unrighteoufnejfe of men. negligent, an idle, or unaftive God, for ihould he be fuch a God, hee muft either be dead or aflcepe. But God is a living <7e for thy good, if thou be in favour, and covenant with Him. If thou fay , but I feele nothing for the prefent^Re- member, though thou f eeleft it not for the prefent, yet there is wrath laid up for thee,G^hath it in ftorc : Remember God's dealing with them that finned a- gainft Him- Shitnei had committed a fin that in God's fight deferved death ; fo did Adonijah ; fo did Saul and his (even fonnes, that were hanged for breaking their oath with the Gibeonites : You fee how long thefelay, as if God had forgotten thcm3but at length He brings them all to death. He doth not powre out His wrath on the fudden, perhaps thou (halt feele nothing of a long time, but thou art condemned, and when the Gaoie- delivery comes thou (halt be executed, for GW renumbers thy fins. Cains fin lay at his doore, though he faw it not,it was not takenaway^bur continued, and it not only continued^and kept awake, but it cryedday and nighr, 112 Ser.IV. rfi Goe to Chrift, 3 Tliere is a Revelation of y>rath nighr, unto him, untill the eric entred intothe'eares of chc Lord. The cry offinne is like the cry of an Hireling, to whom the juft Mafter,whenthe day is fini(hed3payes fuch wages ashedeierves : So a (inner, when his time comes, is remembred before God; though wrath hath beene reftrained for a time, yet now it fhallfeazeonhim. We (hould lcarnc by this to humble our (elves. And laftly,if wee finde the wrath of Gad, and no way to efcape it, then goe to C h r%i s t : for thefe two things we muft doe: Firft, we muft have our mouthes flopped, that fo all men may be culpable before Him. Secondly, we muft be ftiut up in prifon,He (huts up all under finne3that the promifc might be to them that belecve ; when a man is (hut up under the wrath of G o d, fo that there is no evafion, this will bring him in. Indeed, if the minde of a man can finde any way to get out, he will never come in to Christ. But when he (hall not tell how tofcape the wrath of G o d, if he fin againft man, man (hall judge him . but who (hall5whcn he fins againft God < If he con- fider the Terrour of G o p's wrath, if he be (hut up, and his mouth flopped, and he left inexcufable, and (hall fee him felfe a miferable man 5 I fay, this will make him goe home to C h r i $ t. And that is the ufe you (hould make of it, and be fure He will receive you, if you goe to Him . . Sinne is like the firy Serpenr, and the Wrath of God likethc Sting, when you arc wounded there with, againft all unrigbteoufnejfe of men. with, then know there is no way to be heated,but to 1 cTTT looke up unto Iesus Christ, flie Brazen j . Serpeftt, (and if a man be not wounded, he will not i looke up) God's promifes ate general J, He hath bound Himfelfe in His Wotd,Goe and f reach the Go* £?e& to every Creature ynons exccp:cdsand kt him that is athirft come, and take the waters of life freely. Let thefe drive thee to the Lord Christ, and thou flialt certainly beaccepted, And fo much (hall fervc for that point* v.! THE FIFTH SERMON FTON HVMILIATION. Ro MANS I. I& For the Tbratb of God is revealed from beaVen agairijl all ungodlineffe and unrighteoufnejfe of meny Ibhicb tyitb-hold the Truth in unrighteouf- nejje. N D now we have almoft goncthorow thefe words ; the laft pan of them re- rnaincs, that is, which mth-hcld the Tru th in unrighuoufneffei W hereinafter the Apoftle had de- clared the corruption of mans Nature in generall, he now pitches on oneparticular5efpeciallyDthat is,iuch I 2 as Ser. V, Ofwith-hol- ding the Truth in unrighte^ oufneflc. *■*< I \\6 Tbehejl men before (Regeneration Ser.V- Thrcc ihings coafidcrablc. generation vvith-hold the Truth in un- righteoufnefle as withhold the Truth in unrighteoufmjfe . againft whom the wrath of G o d is r* veakd, . In thefe words, markethefe three things : Firft, that there is a truth which Goo haih written in the hfcansofnaturallmen. Secondly, that this truth is wkh-holden bythem. The word in the Original!, rjfahv™*, fignifies, keeping it in Prifon, it is kept downe, not fuffered to rife up, and (hew ic felfein pratfifeanda&ion. Thirdly, thecaufeof it is, out of love to unrighteoufneffe, or delight therein, that \sy of unrighteous lufts. But we will put all thefe in- to this one Propoficion. It is the condition of the beft men before regene- Do&r* ration,to rvitb-holdthc Truth in wrightcoufnejfc.Hhix SfH is the point, fml fpeakes not of the condition of fome few, but of the condition of men ia general!. And thefe bee the men againft whom the wrath of God is chic fly revealed, thefe be the men that of all other think themfelves the free civill men, that carry thcmfelves fobcrly, dealc juftly with men, that doe wel in many things,that indeed knowmuch,butpra- dife not according to knowledge : thefe, I fay, be the men againft whom the wrath, &c. It may be you will obje&herc, That is ftrange, that the more truth is revealed to men, the more knowledge they have, the n&ore morall vertues they pra&ife, the worfer it fliall be with them + For anfwer to this, you muft know/that the ha- ving of this Truth, the beftowing of any of thefe common graces,puts no man into abetter condition. I It is 6tdys worke,and put upon His reckoning onely. ! Indeed the ufing or abufing of them is his owne worke Obytl. Afifo. "toitb-hoM tbeTruth in unrtghteoufnejfe. "7 I worke, and put upon his own reckoning. And there- fore in regard he may abufc them,they may doe him hurr. And thole that have much of thefe Truthes, butufethem not, or that if they doc ufe fomc of them, yet doe it for their owne ends, and not fimply for God's glory, areas abominable to God, as thofe that runnc into the greateft outrages. Men that are more civill, are like Wolves tied up, others are like Wolves at liberty. It is true, other men doe more mifchiefe, that is, rhey commir more finfull anions, and confequenrly run into mote guilt, and their con- demnation (hall be greater; but thofe that are tyed up, that by civility have their Lufts rcftraincd, are no lefle abominable in G o d's fight thanothers : a Wolfe tyed up is as hatefull to a (heepe, as one that is at large; andfoit is with thefe men, for it is the condition of the bed men, before Regeneration, to mth-hold the Truth in unrighteoufneffe. Now in this point wee will handle three things : Firft, what this truth is. Secondly, how it iswith- holden. Thirdly, the greatneffe of the fin of with* holding the truth, &C. For the firft, what this Truth is, you muft know there is a two.fold kinde of Truth. Firft,a natural Truth written in the hearts of men, to whom the Scripture was never revealed. Secondly,a common Truth, or common kno w- ledge, fuch as they have that live in the Churchy but arenotfan&ified. Thirdly, a f pirituall knowledge, which fan&ifies the heart of them in whom it is5 the two firft where- j of, naturall knowledge and common knowlcdgc,na- I 1 3 turalll Ser. V. Difference be- tweene civill and prophanc men, x. What this Truth is. A three-fold Truth. I Z nS [ Tbcbtftmenkfon'liegmerdthn I Ser.V- i The fubje & of this Truth . turall men may have. Now the thing we have to doe, is to (bew you what this knowledge here meant is, becaufe the difference is not very appa^enr. Now as to underftand what an accident is, y*s in Canticles, CMy Sifter, wj Sppufi is as a Gardeninclojed : and it is true, thefe Flowers proper \y grow there, and if you will have them, you muft feeke them in the Scrip- tures, in the Church of G o d : but wemaylikewife finde them abroad, Secondly, this Truth is placed in the pra&icall part of the underftanding, ?nd that is when we judge of goi>d things to be done, and of ill thingsnor to be donev and that as having reference to God that Judges or rewards : And this is it Divines call Con- science, and it differs from the other. in this, that that judgetb fimply,. whether it be good or bed, but this gives la*ves,and rules,and edicts of lifc.it tells us,this rnuft be done,and this muft not be done : fo there is a Treafure .J^'.^si y»ith-bold theTrutb in Unrigbteoufnejje. l\9 Treaiurc firft of fpcculative,then of pra&ical Truth- But befidcs them, there is in the third place, another thing ifluing from both thefe, which (hoots it felfc into the will and affe&ions. And that is it which the Schoole-men call Synterefis, that is, a certaine IncIL nation to that which is good, and a relu&ance to the contrary. There is in naturall men not only a light to know that this is good, or not good, and a Con- kience to di&ate; this you muft doe,or not does but there is even an Inclination in the will and affe&ions, whereby men are provoked to doe good, and to op- pofethe EvilL And therefore thcpropofition is true, that naturall men have fomc truthes, becaufe they have this Inclination remaining,even in the worft of them. As the aire though it be darkc in the night, yet there is a little light (thogh it be very little)by which wecariWccrne iomthiog. So that thus far men may go,to know the Truths of G 6 D,to have a pra&icall knowledge of them, to have an inclination to that which is good, and a diflike to that which is e vill. Secondly, whence comes this knowledge : It comes from Ie sus Christ, thefecondPerfon in the Trinity,/^* i.p. Iohn was not the Light, but He was the true Light, which tnligkneth every man that comes inmhe world: It is He that infufeslight in- to the heart of every man, as Hee is the true good, that makes good • and as it is true fire that begets fire, fo it is true light that enlightens. Iohn was not that Light, neither is any Miniftcrof the Gofpell, for they enlighten only by way of propounding the ob. je&,but Christ opens the understanding, and puts light within, therefore He is the true Light. I 4 Now Ser. V. 2. The Author of it, Iohn i. «• 120 Ser.V. $. Thtcxteml of it. Rom.iri* Rom. 2 i The befi men befm^Jgeneration Now thirdly ,f or the Extent of this, to know how farreit reaches 5 It cniightens^very man that comes into the world, none is excepted, every man hath a part in this Light* And ifthatbequeftioned, hath every man fuch light, fuch Truths revealed to him, by which he knowes what he ought to doe,ia a great meafure, and what he ought not to doe, the Apoftle proves it by foure Arguments ia this Epiftle (togoe no further for proofe:) Firft^they muft needs know much, for.they have meanes to know it. The invifi. ble things of Go d are madeknowne by the things they fee. The heavens are the woike of His hands, and they declare it, and every man underfiands their language. If we fliould preach in Greekc or Latine, every man, haply, could not underftand us,but their Language every man underfiands. Secondly, Every matvhath thoughts excufing or accufinghim, faith the Apoftle, Rom.i. 14. which fhewesthathee hath this Light, for that proceeds from Confcience and light,(hewing what is evil,and what is gopdj there isafecretremorfc of Confci- ence ;a the worfhi, Thirdly, They doe the things contained in the Law, therefore they fliew the effeft of the Law written in their hearts ; they doe many mo- rall things, which fliewes that they have the Morall Law. And laftofall,\ they judge other men^ they are able to finde fault with the beft, to fpie out what is amiffe in the mod holy man, and be ready to blame him for it3 Rtm.i.i . Thou w&fhjudgeftjvothr, doefi m thoKcondimmthy fdfc f .All this makes the point evidert 7t>ith-hold the Truth in unrigbteoufneffe. evidenr, that every man is enlightncd. And fo you fee what this Truth is, where it is placed, whence it comes, and how f arre it extends. And now wee come to the fccond particular, to (hew how it is with*holdcn* It is with.holden, faith the Apoftle, out of wrighteoufnejfe, that is,after this manner : When men know that fuch things are true, and that they ought to do them,yet out of their love to, and delight in their unrighteous lufts, theypra- dife not according to knowledge, they have fome light in them, but their darkneflTe will not fuflfer that light to fhoot forth it felfe into their a&ions, into their whole Convention : As it is excellently ex- preflcd in Itbn 1.5,3 place worth your confidering s \?he light Jhone in darkneffe, hut the darkneffe compre- hendedit not ; or, the darkndfe received it not. The meaning is this, When Chrift flrinesin the hearts and confeiences of men, there the light ftayes, it goes no further, it is fliut up within the wals of their confei- ences,wkhin the compafle of that one facuky,it doth not (hed it felfe into all the reft of the foule^ therf ore it doth not enlighten the foule,though there be fome light, yet it doth not turne the darkneffe to light, and thence it is, that it is imprifoned,for it is fhut up,and cannot put it felfe forth. Thus the light in a naturall man is fhut up: As for example, Take the light of a Starre in a darkc nighr, and compare it with the light of the Sunne, the Star will (hew it felfe, and no more, it cannot turne the darkneffe to light, but the light of the Sunne,ttiough never fo little, looke in what meafure it appeares, it Scatters the darkneffe from Eaft to Weft : So there is light 121 Ser. V. * How this J Truth is with- j holdcH. [ Iohn 1. f . I2Z Ser. V. The left men before Regeneration Mattb.tf.M. Phil.i.iy. 2 Pet. 1. 17. Why men im- prifon the Truth. ^tf/5i>. light in the mindes of men, which is but as a Starre in a darke night, which doth not takeaway the dark- neffe ; but if it be a fan&ifying light, it is like the light of the Sunne, notfhut within a narrow com- oafle, but fpreadingic felfe into all the pans of the loule : Or as if a candle be brought into a roome, it lightens all the houfe, but if it be afparkc of fire, it (hewes it felte,and glowes,anddocsno more, it doth not enlighten the houfe. It is fo in carnall men before Regeneration,all the light they have doth but glow in their breft,(hewing it fclfe there, and making it evident that they have fuch knowledge, but it is not a candle that enlightens all the roome, that enlightens all the corners of the foule. Therefore in Jl/rff.6.22. Christ fpcaksof a fwgle eye • when the eye is right,it makes the whole body fullof light, that is, when the knowledge is right indeed,when the knowledge a man hath is fan- difying, and powerfull, then it enlightens a man round about, that he may fee which way to goe, but if it be a common light, which he termes a double eye, it will not Efficiently direft. Likethofe holy mcnthatthcAporilefpeakesof, P&///.2.15. That {hint as lights in the world, that is, men fee them,thcy looke pn them, but they doe not change their dark- neffe into light $ or like that light fpoken of by Saint Peter, 2 Pet. 1,19. that ftrineth in a da*kc place. If you will know what is the reafon that there fliouldbealightintheconfciencc, and the mindeof a man; which nevcrthelefle workcth not on the will andaffe<3ions,but is (hut up there. I anfwer,there is a double reafon: The firft is that fpoken Tbitb-hold the Truth inmrighteoufnejfe. i m fpokenof in 2 TheJf.z.io.'They received the Truth, but not the love of the Truth, and therefore they hate it: Now what a man hates hekeepes offasmuch as he can, it mi*ft not come neare him, for he counts it his enemie,and therefore will not fufferit todiffufe itfelfe into the reft of the faculties of the foule. Another reafon, which goes hand in hand with this, is, they love darkneffe rather than light, and therefore they are not every way enlightned, for what a man loves, he defires to preferve, "to hedge about, and to keepe fafe : Thus men cannot abide to have darkneffe taken away by any Information or Admonition, for they deiire to preferve it ; Rem. 1 . 2 1 . Their feoltjh heart was full of darkneffe, thty knew God,^ they glorified Him not as God: Though there was light, yet their heart was full of darknefle, and becaufe they loved this darkntffc,thcreforethey would not have it expelled. As a man commits a fil- thy a&, or unfeemcly thing, defires to have the light put out, becaufe it is contrary to that which fhould cover and cloake his a&ion: Thus men impriion and (hut up the light, not fuffering it to difperfe itfelfe into their foule. But in thi$ imprifoning of this light, you muft know all goe not the fame way to worke, for there be thefe foure different wayes of doing it. Firft, fomc there are which imp, ifon this light meerely by laying it afide, meerely by forgetting ir, byfufferrngittolycftill, and not awaking it- when men remember not what they have to do,thty arefo bufied about other thi gs, io transported with plea- fures and lufts, fo occupied in can s, and things of tl.e Sebu V. 2 Theff. a xo. They hate it. Rom. 1. 2 1. Fomewayes of lmprifoning the Li^hc. 1*4 Ser. V. The befi men before Regeneration A&7.P the world, that^this comes noc into their mmdes, they confider it not. Secondly, Others with-hold it out of perverfe- neffc of opinion, their judgements are not right,they doc notthinke that fuch things ought to be done, they are not pcrfwaded that fuch an exa& ftri&nefle of holinefle is required, they thinke men may liveaf- ter another manner • and thus they doe imprifoa the light 5fo doe all Herctikesthatbcleeve lyes, andfo with-hold the Truth. Thirdly, there bee fome that faile in neither of thefe, they remember the Tfuth well enough, and they have no falfc opinions concerning it, bat they I refill thcTruth3as Stephen, Aft. 7.51. fpeakes of fome that refifted the Holy Gho/i, that is, when their opini- on's right, and they remember it too, but they fup- prefTeit, they keepe itdowne,they fufTer it not to come forth, out of their love to unrightcoufneffe, to fome luft wherein they arc refolved to plcafe themfelves. Laftly,there be fome that imprifon the Truth,not out of any of thefe three refpe&s, but becaufe they | mif-apply ir,men that know it,that have no perverfc heretical! opinio»s,that like wife doe not refift it,that make not warreagainft it, that doc not rife in rebelli- on againft it ; but yet when they come to the point, out of falfediflin&ionsand cvauons which they have invented, they wreft the rule of Truth, they bend it too much to their owne particular affe£ions, and practice • though they know the Truth in gencrall, yet in particulars they feekc to evade it, and faile in applying ir. As for example, Men doe not thinke Sabbath- Tbith-hold the Truth in unrighteoufneffe. | 12? (fcaking good, but now the qutftionis, S*r V lea&ionldoeatfuchatimebe Sabbath- Sabbath whether the breaking or no i Here they finde a diftin&ion to put ic off -, fovaine Company, I know,is to be avoided, but whether this be ill Company is all the queftion. All thefe wayes men arc laid to imprifon the Truth. And fo much for the fecond particular. The third thing we propounded, was to (hew how great a finne it is to with-hold the Truth in unrigh- teoufnefle, and that will appearfcfrom hence. It is that which brings the greatfft Condemnati- on of any thing elfe • This is the condemnation > lohn 3 . that light is come into the world, and men loved darke- mjfe better than light : As if he had faid, there be o* ther things for which Cod will puni/h men, but this I above all the reft deferves condemnation, it brings ' grcat,and iwift condemoation, that light is come in- to the world, but men,c^. That is, when men fliali be informed, when God fhall rev:alcHis Truth,fo that His light glares in their eyes, and they cannot but fee it, and yet they love darkenefie more than light, this puts men into farre worfe condition, than if they were altogether ignorant of the Truth. Elfe why fhould Peter fay, It hadbeene better they had ne- verknownethewayofrighteoufneffef They fhall pe- rifh that be ignorant of thefe Truths, and of the de- gree of them, but at the day of Iudgement it fliali be a great deale harder with them that know and doe not pra&ife them : As ler. 5 .4. Surely, fayes t he Pro- pha^theiareapooreandfoolijh people, they know not the wayes oft he Lord, nor the Iudgement of their God: I They fhall therefore perifh -but then there is an other 3 How great a finne it is to with-hold the Truth in un- righteoufneiTe. It brings great- eft condcmna-| tion. lohn $ , ler, f.4. n6 Ser. V. The left men before Regeneration t It provokes Gods wrath. Hcb.j.^to, lohn j. ult. other Generation that know God:/ mil get mee to the great men that have knowne the wayes ofG od, but thefe have altogether br oken the yoke ,andburjt the bonds: \ That is, thefc be the men with whom G o d is mo^ angry, upon whom this condemnation (hall fall hea- j vie,that know the Iudgcmcnt of their G o D,and yet brcakc Mis bonds, that know, and doc not pra&ife. Secondly, (to goeno further than this place) The wrath of Go x> is revealed from Heaven, but againft whom? againft thorn that withhold the Truth in un- righteottfnejfe : That for which G o d is angry, for which His wrath is revealed againft men, in a fpeci- all manner muft be a finne. It is true He will punilh other fins,but thefe words are not here ufed in vainc, for they that doe thus finne out of contempt, and amongftmen, a fin out of contempt kindles wrath- in like manner, they that know God's will, but pradife not according to knowledge, provoke G o d's wrath againft them. An excellent place for this, isT/f^. 9,1 o. you (hall finde this the cafe of the people, When they knew not God at all,or but a little number of them^ Gob bleffed them all that time, but when Hee had revealed Himfclfe fully to them,and had endured them forty yeares, when they tempted Him, proved Him, and faw Hisworkes, then He fa art in His wrath that they flould not enter into His reft* His wrath was then kindled, and that in fuch a meafure, that Hee entred into iuch an oath. Now when God takes an oath, the decree is perempto- ry, and never to be reverfed ; and that is the conditi- on of them that with-hold the Truth in unrightcouf- ntttc^The wrath oj God abides onPhem,loh.$ ult. God "frith-hold the Truth in unrighteoujneffe. God may be angry with His o wne children, as a father is with his fonne, but His wrath abides not on them, He takes them to favour againe; but they are in a miferable condition,on whom the wrath of God remaines. And confider what His wrath is ; The violence of a Lion is terrible, the wrath of a King is grear,but who knowes the power of G o d's wrath? And therefore fince the wrath^^^^D (hall infuch a manner bee revealed againfi Jfm^jff with hold the Truth inunrighteoufmjfe : You-^yipo other Argu- ment to fliew that the fin is great™ Againe, one Evidence more is in this very Chap- ter, that is from the kinde of punifhment,for punifh ments, you kno w,where the Iudge is juft, are accor. ding to the meafure of the fin. Now marke, God punifhes this with giving them up to a reprobate fenfe$ For this caufe (faith the Apoftle, Rom. 1.26.) G o d gave them up unto vile affettions : And after- wards in the eight and twentieth verfe, As they regar- ded not to know God, even fo, or therefore, God delivered them up to a reprobate minde : that is5a minde without knowledge, an injudicious mindeD that can- not judge of things* And looke in all the Booke of God, among all the Armies of forrow,there isnor any like this,to be given up to vileaffc Let it rule in your foules, that whereby men (hould be a<2ed,is by men imprifoned,Therefore,2taw.2.9. the Apoftle dcnouncah,Triltulation and anguijh upon every one that difobeyes the truth : Intimating that Truth is our King, that (hould governc and rule in our hearts • now when men difobey it, nay, goe fur- ther, imprifon this Truth,it is as when menimprifon cheir lawfull King,or fervants their Mafter,and they runne riot,and at liberty in the meane time. And this is our cafe5 we doe with it,as children doe with their M afters,. we defire to be rid of it, becaufe it watches over us, and fo we grow enemies to it. And this is no fmall finne,for it weconfider whence this comes who puts it into our hearts, it will appearc bainous 1 "frith-hold the Truth in unrighteoufneffe by the Law of man it is death to killchildren that arc begot by man, but this Truth is begot by the Hol y Ghost, it is put in by the Spirit of Go d • and to extinguifh this Truth, nottofufferittolive, not to nourifli it, not to bring it forth, is the great fin of all. Even the Heathen (hall rife in Iudgemenc againft Chriftians for this,who maintained the Veftall fire .' becaufethey conceived it to come from heaven,they for that caufc never luffcred it to goe out. But this Truth is a fire which came from heaven, a fparke put into the brefts of men to guide their feet into the way of Peace j when men (hall extinguifh this Truth, let it goe out, and not maintaine it, the Heathen fliall rife againft them in judgement $ as the men of Nim- vth fliould rife up againft the men of that Generation among whom Christ lived. Wee arc wont to take care of precious things, confiderthcprcciouf- ncficof this Truths what is precious we will not be willing to deftroy, as the Prophet faid of the bunch of Grapes, Deftroy it not> for there is 4 blepng in it. And what doe you thinke of this Truth? Is it not a precious thing i Yea, it is the chiefe thing in a man. In a (hip a wife man will have an eye to the rudder, for that turnes all the reft of the body of the fhip. Of all things in our felvcs we looketo our eyc,thc guide of the body 5 fo we fhould learne to watch, and bee tender over this Truth, as over our eye, for the one j is the light but of this life,the other is the light of the foule to cternall life. In Mkah 3.6. It is threatned as a great Iudgemcnt, when God (hall turne their Vifions into night, and their Divinations into darke- neffe, when the Sunne fhall goe downc on their Pro- K phers, Micah, $.6. The bejl men before Regeneration, Phets, and the day (hall be darkeonthem, and will you bring this lodgement on your felvcs* They that are guilty of this, that have not uled this Truth, bur imprifoned it, and laboured as much as they can to caufetheSunneto goedowne, and rife no more, to turne the day into night, let them confidcr what the fin is ; when you reade the ftory of the Kings, and heare them faying to the Prophets,?™/^/* »^,im- prifoning them, as Ahab did Micaiab, and flaying them, as Icafh did Zccbariab, you will little thinke you are guilty of the fame fin : but when this Truth comes as a Prophet from God, and tcls you, fuch | and fuch things ought to be done, and fuch and fuch evils ought to beabftained from,and you fliall defire it to be filent, and (hall fay,Prophecie nor, when you (hall not differ it to fpeake freely, I fay, your finnes (hall be asgreat as theirs^therefore learne to confider of it, and be humbled for it: men are wont-to thinke their condition better,bccaufethey know more than others, but it is quite contrary, for nothing aggra- vates fin more than that. It is an extreme folly in men, whentbey cannot deny the fa among whom confeflion makes way for condemnation 5 for, with God, confeflion is the way to Salvation. Therefore be not unwilling to examine your felves, confider how much you have, knowne, what truthes have beene revealed to you., Doe Dtith-hold the truth in unrighteoufnejfe. Doc this with one cye5 with another eye looke on your lives and fee how fliort your practice haj/i been of your knowledge, come willingly , and if you con- fefle, you (hall be forgiven. This will drive you out of your fclves, it will bee your Schoole-mafter to bring you to C h r i s t . They tha: carry this light inadarkeLanthorne, that rakethefe fparkes in the afhes, that as they would not have others fee what they doe, fo neither would they have their owne Confciences take notice of it that will finne, let men fay what they will3that live foofely,that either heare not, or regard not what they heare,let them confider it, for they doe in a fpeciall manner imprifon the Truth, they with-hold it in unrighteoufneffejlabour to know the fin,y our miferablc conditioned learne to be humbled under it. A fecond ufe we may make of this,is from hence to difcerne the condition of thofc men which are miferable,but fee not t-heir mifery •, that are neare the Kingdome of G^but not in it : Men that are meere- lycivill, that heare much, and doe much, and goc farrc, keeping their lights burning till the very point of the Bridegroomes comming, and for want of a little more oy le arc excluded -> as Ananias for a little refervation loft all $ and the young man in the Gof- pell, that kept all the Commandcments of the Lord from his youth up, that came within a ftep, but ne- ver into themountaine of the Lord. This is a race many mi(Teof,asthe Apoftle, 1 Cor. p. fpeaking of many running in a race, fayes, Many run, kut all ob- tain not, that is, there is a company of men runne in the wayes of God% as well as the Saints $ both runne, K 2 both Serm.V. Vfti. Sheweth the mifery of thofc men that are near the king- dome of God. but not ia it. »3* The bcjl men before regeneration, Their mifery i in three chinas*' i. The good chings, that che^ave^doe chem no good I I They are the worke of the Spirit. Hcbr. 6. I q * y both doe very much, if you looke on the wayes they 1 goe, you (hall fcarce finde difference in any outward a&ion that they doe, yet, many obtaine not 5 and why t they eyther run not as they ought,orelfc they hold not out to the end : Jmaziahznd loajb ran long, almoft to the end of the race, but becaufe they con. tinued not faithf ull to the death, they received not the Crown of life : thefe be the men that corac nearc the Kingdome of Heaven, but never enter into it. And the (cope of the Text fcrves to difcover thefe men ; when wee heare therefore that there is fuch a generation^ concernes every man to defireto know hiscondition, left he fhould be of that number 5 for that caufc we will fpend this ufe in difcovering thefe three things: Firft, that the good things that thefe men have in them doe them no good. Secondly, that they doe them much hurt. Thirdly,I will fet downe how farrc they goe, and yet how f arre fliort they be of that which is proper to the godly. Firft, I fay, the good things in them doe them no good,for they are the gifts of the Ho l y Ghost, and fhall bee found to the praife of the H o i y G h o s t, and not to their owne advantage at all, they are not their owne, but the workes of the Spirit within them. Hcbr. 6. the Apoftlc fpeakes of men ienligktmd, and that have tajttd$f the gift of the H o- l y Gh os t, that is, there be gifts that the Ho i y Ghost puts into their heart, as we lay flowers in the window, which doe not grow there,or as fome Out-landifti fruit which is brought over, but it will not grow in our Countrey, except the foile be altc* red, and changed, it will not thrive there, nor bring forth "frith-hold the Truth in unrighteoufnejfe. ?? forth fruit to any purpofe: So though thefe things be in them, yet they are not theirs, neither (hall they be to their owne praife, and advantage. Againe3they cannot do them good; becaufc they doe not make them good; theydoenot as Divines fay, rednndare inferfinam, they make not any mans perfon better 5 though ja man,not yet trucly regene- rate,have never fo many excellent things in him, yet his perfon is never the better for them* As we fay of godly and regenerate men,though they commit evil, yet their perfons are good in Cod's fight. God fees their evill,but He fcowres them by afflidion,and He hates theevill, but loves the perfon, which fhewes that the perfon is not accounted evill 5 for if the per- fon were evill,He muft needs hate it. On the other fide, they that have received common Graces, though they have gone far, yet theirperfonsarenot the better , but the fame : and there is good reafon for ir, for it is not the perfon that doth the good thing : But as S. Paul byes of fin, It is no mere I that do it7but fiatbat dwels in mefo they may fay,It is not I that do it,but the good that is in me : therefore it is reafon it fhould not doe them good, when it makes not their perfons good,but leaves them the fame notwithftan- ding So that it may bee faid of the good things in thcm,as is faid of beauty in an evil woman,or as of a Pearle in a S wines fnout,the things be good and pre- cious, the Pearle is a Pearle indeed,yct not withftan- ding they may be evill women^in whom beauty^and Swine in whom the Pearle is found. So you fee the firft, that though a man have excellent things in him I before regeneration ,yet they (hall doe him no good. K 3 Secondly J Ser.V. 2 Theymakc chem not good. **4 Ser.V- ». They doc them much hurt. The be ft men before Regeneration Their finncs arc the woi ke aggravated. 2 Theycrotfe Godsend. Secondly, which may make every man looke 2- bout him, and to confider with feare and trembling, if it bee not his owne cafe: If a man (hall have thefe Truths revealed,but he (hall either let them lye ftill, andruft, or if he bring them to atfion, fhallchecke and curbe them, and not ule them as he fhould, they (hall encreafehis condemnation. And that maybe made evident from hence, the finnes fuch men commit are augmented and aggra- vated, from hence they are committed againft more light, and the more their light is than others, the greater their finne is than others. Therefore that is to be marked, Rom. 2. p. Tribulation and anguijh on every feule that doth eviUy to whom ? To the lew fir ft, and then to the Grecian 5 Markc if, They that doe evill are of two forts, lewes or Grecians. Icwes* were they that knew and were acquainted with the Law, and the Grecians were ignorant of it -therefore Tri- bulation fliall be firft, and in greateft meafure on the lew • (o that their knowledge aggravates their finne : it had been better for them that they had not had the Truth, that they had never heard of the Gofpell of C h r 1 s t, nor been acquainted with the wayes of G o D,becaufe when they have light, and fin againft if , the more light they have,the more refinance there is, and fo the more inexcufable they are 5 and the more inexcufable they be, the greater is their finne. Againe, thefe men of all other are moft apt to re- lift GoD,torefift Christ and His righreouf- ncfle,and that doth exceedingly encreafe their finne, becaufetheycrofle God in His chiefeftend, and that muft needs make their finne great -and that they doc t Tbith-hold the truth in unrigbteoufneffe doc more than others, for G o d's chiefccnd is to have C h r i s t's righteoufneffc revealed, but tbefe men have a conceit of their ownc righteouf- nefle, regard it not, and to re fift God. What elfe isthereafonof that in Luke j$. i. There retorted fith-bold the Truth in unrigbteoufnelje. leage againft the wayesof God, the refiftanceis ftronger in them than in others,they arc contentious men, that is, not men that contend with men, nor fimply with GoD,but they contend with the Truth, not onely in will and affections, but in their under- ftandingsalfo,menreafon againft it, and therefore are apt todifobcy the Truth, and fo of all others furtheft off from San&ification, they will goc their owne courfc, and will not be taught. So'you fee the fecond thing, That the good things that are in thefe men doe them much hurt. _!1L Serm.V. THE SIXTH SERMON fc done, but the reft of the faculties rife in rebellion againft it, be caufe (as I told you) the Ught is (hut up there, and all the foule is not enlightned:but in the Saints the Con- troverfie is betweene every faculty and it felfe, be- tweene theunderftandinganditfelfe, betweene the whole Soule, as it is compared with it felfe, there is fomcthing good in every part of it,and fomething ill, and thefc two contend. Secondly, as it differs in the fubjeft, to likewife in the objeft, the contention is about different things. A civill man (that is, one that hath many excellent and good things in him, but yet is unregenerate, for that I meane by a civill man) may have a contr over- fie with himfelfe about many things belonging to honefty, vertuc, fins of the greateft extent, fuchas he is able tofee (as in a darke night we fee i he Starres of a greater magnitude, but the other are hid from us) but there isfomethingfpirituall, things that be- long to the Image of God, to the life of Grace, which he makes not Confcience of, cannot contend about, for he underftands them not. Hee may bee troubled about many evils, and if he fall into groffe fins, there may be a Contention in him after he hath committed them as well as before, but the fpirituall performance of duties which belong to godlineffe and true holincffe, is not controverted, and fo they differ in the objeft. Thirdly, it differs in regard of the efferatb rf<3> Men (inncnot out •( want of informati- on, but out oi love of un- riohteoufnes. of all, that is, to refift the defire of life, to be con- tent to dye for chrift. So you fee how farrethcy may goe, and yet how farrethey fall (horr. And now have I done with thofe three things, that the good things that carnall men have, doe them no good. Secondly, that they doe them hurt. Thirdly, that they may goe farre,and yet, (that you may not bee deceived, in apprehending what men they are, and what condition we fpeake of J that they fall fliort of that which is proper to the Saints, and fo much for the fecond ufe. Thirdly, if this be the condition of men to with- hold the Truth inuMighteottfneJfe ; then this will like- wife follow, that commonly men fin not out of mi- ftake, not out of want of Information and convicti- on, but out of the very love of unrighteoufncfTe: And this fcrves to take away the common excufe whereby men doe ufually mitigate, and extenuate their fins, as if they were committed by accident, out of incogitation, or want of due consideration; you fee it is not fo., but that is the cafe of every man out of the ftate of Regeneration to commit fin out of love to unrighteoufnefle. And this is a point that needs much to bee urged, becaufemenarenot hum- bled 5 you know the fcope of this Text is to humble men, to convince them of their fins, tofhew them the circumftances by which their finnes are j'iflly to be aggravated 5 nowbecaufc men will pretend they finne out of Infirmity, and their meaning is good, and they intend not to doc fucii and fuch evils, or if rhey do them it is not with an ill mind; ladvife you, take heed you deceive not your ftives, you know it was againft all unrighteottfnejfe of men, was Unas his cafe, when hec had no minde to^goe to Se R. VI. Niniveb, hce pretends faire reafons. God that fear- ches the heart, kno wes your hearts, howfoever you defend and difpute for your fins, and there is a truth within that tels you fuch and fuch things ought not to be done. Therefore, learne from hence to know your fins, and the quality of them. And,if you ob- je&, we doc not refift this Truth, wc obey it in ma- ny things ; Let mec aske you, Doe you obey it in thofe things that croffc that particular unrighteouf- neffe wherein you are delighted f (for there is the proof e)there be ibmepcrfonall fins to which a mans nature is moftenclined, examine if out of love to them you doc not withhold the Truth 5 for it fares commonly with Truth in this cafe, as it did with IohnBaptift, all the while hee preached Herod heard him willingly, yea, gladly, but when hce came to touch upon HerodUs, then hce tooke away his head 5 and as he dealt with lohn9 fo doe we with Truth, fo long as it fuggefts nothing to us that erodes our de- fires, wee are willing to obey it in all things that it (hall didtatc to us, but when it tels us of fins that we are unwilling toheareof, wee firft imprifon it, and then extinguifh it -, as there be degrees in reftraining of ir, firft in one degree, then in a greater degree,snd at laft wc put it quite out:Therfore take heed to ir,la. bour to know your fins, to fee thofe which are moft naturall to you, whether in theft you doe not with- hold the Truth in unrighteorifnejfe ; which is done af- ter this manner : When a man (hall have his heart let upon any particular thing which he is not willing to part with, and the Truth /hall tell him fomething L 4 that S How the truth is witb~hel«l in unrighreouf- nefTc, I5Z There is a BRV y_\ piUte (the text faith) knew that the pharifees had de- " livercd Chrifi for envy : this he knew,but yet to con- tent the people, fayes one Evangelijt, and out of fcare of Ctfar, (ayes the other,he delivered him to them. Out of thofe tworefpe&s, becaufc he would not part with his love of the people, nor with the good- will of CV/4r,he would part with Christ . Now here is the Trial! , Suppofe thou eftcemeft credit, aod applaulc with nien, the Truth comes and tells thee thou art to doe a thing that cr of. fes this- marke what thou ait ready to doe in this cafe- you (hall fee an inftancc in John 12. Vet ft 42. There were many among the chiefe Rulers which beleeved on C h r 1 $ t, but for feare left the Phatifees fhould caft them out of the Synagogue, they durft not confeffe him, for they loved the praifi of men more than the praife of God. They beleeved on him, the Truth did its part, they were thereby informed well enough what they were to doe, but becaufe they loved the praife of men , they refilled this Truth out of love to unrighteoufneflc. So put cafe thy minde be fet upon weahh,and in that thou wilt not be croft, This truth tels thee, thou muft doe one thing, but it will crofle thee in matter of thy eftate , as the Young-man that had that Triall put on hin\,Cee and fell al that thou hafi>and thou jh alt have Treafure in hta- ven: Compare thine owne with the Young.mans behaviour, he went away forrowfull. Whence we may gather that hee was enlightned to fee the truth, he knew it was bed to follow Chris T,the Truth was agatnji aU unrighteoufnejfe of men. was thus farre revealed to him, forotherwifewhy | 7~ yt (hould he goe away forrowfull < If hee had not be- leeved him to be the M eft ah, he needed not ro have forrowed, but in that forrow was left in his heart, it manifefted what his minde was fct upon. Is it thus with thee i Learne hence to humble your felves, to judge aright of your finnes, and ol your Condi- tion by them. And if all this will not perfwade you, take this one inflance which I will give you. Take a view of thy felfe as thou art affe&ed at fome apprehcnfion of death, in fome dangerous ficknes, in fome good mood,after fome quickning of the Spirit in thee, af- ter fome great trouble into which thou are caft, and fee what thou wilt do in fuch a cafe : See what liber- ty this truth hath at fuch a time, how ready thou art to obey it in all things, how ready will the Truth be to informe thee, thefe and thefc things thou oughteft not to doe, and thou haft negledied thefe and thefe duties ; how imminent this Truth is, to di&ate to thee what thou oughteft to doe. Confider againe what thy behaviour is in time of health and ftrength, in time of peace, when thou liveft in abundance of all things. Sec how farrc fhort thou art of perfor- ming what in thofe times thou wouldeft doe, and in the fame meafure thou with- kolde ft the Truth in un- rightcoafnejje • in fuch meafure thou imprifoneft ir, for that declares what light is in thee. Take a furvey one or two dayes, goe through the a&ions th3t paffe by thee in the lame, fee what evill thou haft done, and what good thou haft j omitted,and lay thus,Might not I have forborne this ! evill,1* There is a %e"\> elation of Terath Confider the danger of dis- obeying the Troth. evill, if I would have fet my felfc to doe it? Might not I have performed this duty, if I would have gone about it? and let this humble thee* For this caufe I have chofen this Text,that you might be dri- ven out of your felv<:s; and why (hould you bee backward in it, feeing it is the firft ftep to falvation * And fo much (ball fcrve for this third ufe. Fourthly., if this be the cafe and mifcrable condl tion wherein every man is before Regeneration, to with- hold the Truth in unrighttoujmffc : Then take heed of putting thy felfe into thatcondition, confi- der the danger of difobeying this truth^of offending it, of doing any thing contrary to it, of reftraining and curbing it; for it is of that nature, that if thou offendeft it, it will offend thee. It is a Truth that God hath fet in thy heart, and appointed it to rule there $ if thou oppofe it, and fet up ufurpers, he will doe as lefwada did, that fet up the right King, hee will even fet up this Truth at the day of Death fo accufetbee, and toraigncovcrtheeasa Tyrant. It fits in thy Confcience,it markes what is doneamifle, and will be afluredly revenged, for every rebellion, and offence committed againft it, as it is (aid of truth in generall, UWagna eft Veritas &fr*valet, if thou be for the Truth, it will be for thee, and if thou be againft it, it will bee againft thee, and it hath God on its fide, it is attended with the wrath of the Al mighty, who will bee ready to execute upon thee whatfoever this Truth (hall alleage againft thee, though hee doth itnotprefently, yet all the while thou art in the way to damnation, as it was with la das and ^4$hit9\kl. Therefore bee furecokcepe this againft all unrighteoufnejje of men, this Truth well, that thou offend it not • as thouar tender over thy weake ftomacke, to give what con- tents it, to avoid what may offend it, and then it fhall be as a concinuall feaft to thee,' other wife ic fhall be as a ficke ftomackc to thee, that doe what thou wilr5 yea whether walking or fitting flil!, it will trouble thee: So this Truth thou wilt not be able to deceive, it will fee whatisamiffc, whether thou wilt or no: 2 Cor. 4. 2. faith the Apoftle, We commend our f elves to every mans Confcience in the fight o/God, by mamft- flatten oftht Truth : That is, the Confcience within will fee thee thorow* do what thou canft, there will be an agreement between it, and the truth that is pre- fented to it, it cannot but obferve all the obliquities of thy life, all thy errours^ thou canft not deceive it, nor long (hake it off. But, it may be obje&cd, May not a man obferve this Truth too much? may he not be too fcrupulous, too carcfull in regarding it f Ianfwcr> the Confcience may miftake, and give that charge that it ought not 5 but as we fay of Thi- ftles, they are a bad weed, but it is a figne of a good ground where they grow5 fo though fcrupuloufoefle be not good, yet it is a figne of a good heart where it is.Ifam3nbetogothorowanarrow paflage,or over a narrow bridge,k is good to go in the midft- f 0 it is good not to be too fcrupulous, and yet not to give it offence, for if thou doftwith-holdit, imprifonit, or reftraine ir3 thou (halt finde it will be revenged on thee, for it is attended witfo the wrath of God. Fifthly^ if this be the miferable condition of all unregenerate men3 thus to mth.holdthe Truth in un- righttonfneffe* Object. May not a man be too fcrupu- lous. Anfev. rjc 5. Give the truth leave to rule, t Seh.VL rand quicken thee? if they bedigefted, and diftributed into all the parts, into all the faculties, (for that isdigefture) till they turne to flefhandbloud, andfpirits, as it were, then thou (halt finde their fweetneffc, even more than any man can expreffe, who himfelie hath not felt ir. But now all the queftionis, howfhallamanbe able to do this? It may be many will be ready to fay, 1 1 could bee content to doe it, but I am notable- 1 have many good purpofes and defires, and am wil- ling to pra&tfc what I know, but I am weake in per- formance. I will oncly point to the heads; by thefc meanes thou (halt doe it. Firft, thou mud feekc to G o d, befeechHim to fet this Truth at liberty,be convinced of thine own difability, dgainft all unrighteoufnejje of men. difability, in thy felfe, that if thou goe about it by thine owne ftreagth, thou (halt Iofe thy labour : In his owne ftrength no man (hall be ftrong, it is Gods power muft doc it,' Pfal. 119,22. 1 will run the way of thy Commandements when thou Jhalt enlarge my heart. David had this truth, but it was not in his power to fet it at liberty • therefore he goes to God, acknow. ledges his owne infufficiency,de(ircs God to enlarge his heart, and when hee hath fet it at liberty, the harflmeffe will be taken off, and thou wilt run freely the way of Gods Commandements. The like is in 2 Cor. 1 o. 4. The weapons of our warfare are mighty, but how? Through God to bring down thefirong holds, in our hearts ; there be ftrong holds in men, certaine rcafon in the underftanding, certaine lufts in the will and affe&ions, andthefc cannot be beaten downc by all the wit in the world, and all underftanding that thou canft learne out oi any Morall Writers, or the Scriptures themfclves . but there is a power through God to doe it, to bring downe thefe ftrong holds,to bring all into fubje&ion s therefore goe to God, beg it earneftly, and let him give thee no denial!. Secondly, as thou muft goe to him, fo thou muft doe fomething thy felfe,thou muft pra&ife thy felfe, and the more thou doft fo,the more thou (hall be fet at liberty ; the more thou fetteft thy felfe to worke, the more ground thou (halt get, the moreTiuth will be enlarged • as it is in marble,the more you rub it,the more it will (hine5(o the more this truth is ufed^ j the brighter it will be in our aflions j the more thou putteft it in pradtice, the more power (halt thou have in thy life, as Chrift fayes, Jfyee beleeve my flyings > 2. Pn&ifeth Truth. 1 There is a Revelation of wrath j. Communi on of Saints. Ue (hall under ft and mf words. Therefore if you will have this power, be doing, have a good Confidence, for that is.the fcale of this Truth. How did Paul do to °ive this Truth liberty to rule in his life < Why faith hee, Iextrcifimjfelfeto keepe a good conscience, that is, If I knew any thing that was to be done, I fet my felfe about it5and as the Mufician by often pratfi- fing his kflbn,or as one that writes,by pradifing his hand doth increafe bis skill : So in thefe truths, the more thou doft, the more thou mayeft doe $ letting them lye ftill extinguiflies them, and for that God of- ten gives men up to a reprobate fenfe. On the other fide, if thou doft .ufe thenv doubt not but Godwill delight to enlarge them. As in other TaIents,labou- ring to improve them, is the way to increafe them. Againe,adde this to it : the Communion of Saints you (hall finde a great meanes to enlarge this Truth, and to fct at liberty- by walking wkh the wife, you will beemorevvife, and whatisfaidof Wifedome, may bee faid of Truth, for they are the fame: Saul^ when he was among the Prophets, had a fparke or the Spirit of Prophecie, which though it was but a common adionin a wicked man, yet this fparke of a naturall and common gift of the Spirit, Saul had when he came among the Prophets, It is the Apo- ftles direction, Provoke one another to love and good mrkes : As one Souldierencouragethanother3anda fafl goer ftirres up one that is flow.; fo good com- pany whets Graces. On the other fide, ill compa- ny imprifons the Truth : If thou wilt keep company with them that are not good, thou muft cor refpond with them, and this will caufe thee to choakc this Truth, againji all unrighteoufnejje of men. Truth, for many times thou canft not doe duties without fhame, becaufe thou canft not hold in with them, and with duty too. It is not for nothing that David ufes that phrafe,P/4/.up. uj. Away fiom me yee cvill doers, for I mil keepe the commandements of my God: As if he had faid, Whenlgoeaboutto keepe the Commandements of God, if I have com- pany about me that is not good, they will be a barre unto me, and as fetters to my foule ; fo that it is true both wayes : the company of Saints enlarges Truth, the other ftraitens it. Sc. PmI and others were good men, yet when they were miftaken inthat,you fliall fee what a fetter it was : When S. Paul was to goe to lerufatem to preach the Gofpell of Chrift, they at Ce- farea wept, and wailed, defiringto ftay him • But, fayes hc^What doe you breaking mine heart f You may fee by that fpeech theywere a great Impediment to him : And as chrijl faid to Sc. Peter, Get thee behind me Satan : And as David faid tothefonnes of Zer- viah, i Sam. 16.10. What have 1 to doe with you yee jonnes of Zerviah, when they advifed him to take off Shemei his head : So if you would have the Truth to have liberty, take heed of ill company. As lames faith of refraining the Tongue, lam. 1.26. He that refraineth not his tongue, his Religion is in vaine : So we may fay of Company, hee that lookes not to his Company,his Religion is in vaine,he fliall find it fo, for this Truth will never bee at liberty, except it bee among them, among whom it will have its liberty. 161 Se^VI. The end of the Sixth Sermon. A8s 11**1 M CER^ CERTAINE SERMONS vfon HVMILIATION, The Seventh Sermon. Roma n s I. ip,20. Forafmucb as that Tohicb may be knowne of Gody is manifeH in them, for God hathjhe^edit unto them. For the inVtftble things ofhimjhat isjhis eternal power and God-head are clearly feene by the crea- tion of theTborldjbeingconfidered inhuloorkes , to the intent that theyjbould be without excufe, E have purpofed (till to goc on in this point of Humiliation3andthen3 God J willing, wee will proceed to that of | Iuftification, which we promifed to handle. j Thefc words doc fecond the for- mer, which wee have gone thorow, Tbcwrare the meanes by which Hee hath made it knowne. M 3 Thirdly, SER.V1L %. That they with- hold the Truth inun- riohceoufheife Objeit. 66 serTvii. 7be Laft of mans judgement 1 Doff. i. ThatTruth,o Lawjor know- ledge^ which every man (hall be judged, is made manifcfl byGodHim- felfe, i What this Truth is, Tl yya>fOV» Thirdly, They are fo much nude knowne to every man^ M mil wake htm inexcufable. To begin with the firft3 I fay, That Truth, or that Law, or that Knowledge, by which every manjhall be judged at the laft day, is made evident to him by Cod Himjelfe. In this proportion you muft markc three things: Fir ft, what it is that is made knowne ; It is that Law or Truth,by which every man lhaltbe judged^ the word in the originally is il ym?h> That which may be knowne of Cod, that is, there is a certaine mea- fure and portion of Truth, which God difpofes and reveales to men, to fome one meafure, to fome an- other meafure , and according to the meafure of Truth he muft conforme himfelfe, and for breaking that rule onely, he (hall be condemned at the laft day: The Gentiles have one meafure of Truth, the Iewcs have a greater meafure^but Chriftians,to who the Gofpell is revealed, have the gre3teft meafure of Truth given them : Againe, fome Chriftians that live under better Minifteries5they whofe education is better,they have more truth than others: Now feeing he faith it is made manifeft, the meaning is, every man hath a meafure^and that is to be made manifeft 5 as light when it comes into a roome,it fhowes all the glory, all the beauty and deformity round about, it fhowes the right way and the wrong way 5 if you come to the light^all things are made manifeft now, which were covered, when you were in darkeneflc : thus God enlightens menrhe kindles a certaine light in their mindc (for fo the word fignifies) he puts a light into their hearts, by which they are able to judge is made manifeji by God. judge of that which is good and evill, of that which is agreeable to his will, and contrary to his will • of that,whichis the way to happinefTc, and that which is not ; and this is made knownc. The fecond thing to be marked in this propo- sition, is, tofhew, how it is made knowne- you fee that the thing is made knowne unto us : Now it is made knowne to us thefe fourc wayes. Firft, it is made knowne to us by the light of Nat\xxe>Gtd bath written the Law in their hearts ^Rom. 2. 15. They flew theeffeffs of the Law, which Law is written in their hearts , that is, God hath implanted it there, God hath written it there. He hath faftned it thcrc,Hchath repealed to men fome Truths : but the queftion will be how it (hall be knowne that God hath done fo 5 why(faith he) you (hall know it by the efTe&s,evcry man, even Heathens, though they have not come to the knowledge of the Scripture, yet they have the Law written in their hearts, for they doe the things contained in the Law, their a&ions (how it, they could not doe thefe things, if they had not the Law written in their hearts. Againe,their confcienccs accufc andexcufe. Againe,it is fecne by their judging of others,for in judging of otbers,they judge themfelves, and make it evident, that they doe know, though they doc not pra&ife, and fo it is re- vealcd by the Law of Nature. Secondly,God makes it known by his works, fpe. cially5 by the Creation of the W6rld,by His works of Providence,wch be ordinary ,and extraordinary ,as miracles, that is, when a man lookes on the great vo- lume of the world, there thofe things which God 167 Ser.VII. * How it is made knowne Foure wayes I By the light of Nature. % By Gods workes. M will i68 I By the Scrip- tures. 4 By the Saiucs. It is God that makcth this Tiuth evident. The Law of mans judgement i _____ will have knowne,are written in capitall letters, and fuch letters as every one may underftand and reade5 io as that wch the Papifts fay of Images,they are Lay- rnens bookes, and ignorant mens bookes - fo (and in ; a much better fenfe) this Booke of the world is the j Heathen mans booke, wherein he may fee there is a Gofand hiseternall powcr,and wherein all men may fee what they ought to doe jjot his God. Thirdly jit ismanifeft by the Scriptures,/^^ faith Chritt^Searcb the Serif tures for therein you think to have eternal! life, and they tepfaofme : This is out of queftion, that the Scriptures teftifie of God,they make GWknowne to men, Laftly, it is made knowneby thfcSaints, as in the fame Chapter, Uhn j. Iohn bare rvitnefleofme^ and what is faid oilohn, may be laid of others,the Saints beare witneffe of God. Therefore in the fecond to the Phdifpians, they arc faid to Jhine as lights in the world, that is, they make (Wknowne to men : So by thefe foure wayes God makes it knowne, namely by the Law of Nature : Secondly, by his workes. Thirdly, by the,Scriptures. Fourthly,by the faith- full that live in the world. The two firft make it knowne to the Heathen . the two laft to them within the Church, that is, the faithful],, and thefe be the meanes by which it is evident* Now the third thing to be obferved, is. That it is God that maketh this Truth evident • This isenough to prove that it is God, becaufe it is univerfally done- goetoall Nations, tofavagemen, thatfeemetobe moft remote from the light,that come not neare any meanes of the knowledge of the Truth,yet thefe men beleeve is made manifeft by God, bekeve there is a GW,every man, without exception, dothfo 5 now where there is an univerfallcffed, it mud needs come from an univcrfall caufe 5 therefore from God himfclfe. Now this is not added in vaine, but this you may obferve , in that it comes from God. Firft, if it come from God, it is not a deceiveable rule, it is not a fancy, but a firme Truth which 5 ou may build on. Againe, if God make it knowne, it is not done (lightly 5 whatfoever (Wdoth,if he make it known, it is done to purpofe, and effe&ually . if he have blef- fed anv, he (hall be bleft, fo far as it is his will to re- veale,fo far it is to purpofc,and this makes men more without excufe. Againe, if God have made it knowne, then it is a thing you muft take heed to, you muft not neglect it, becaufe it is God that is the Author of it 5 if it had beene made knowne to us by accidenr, or any crea- ture, you njight have given theleffe heed to ir, but God having made it known, it is of fpeciall moment, you muft in a fpeciall manner attend to it, Laftly, in that God hath made it knowne, then you may know it is the rule of perfection that is gi. ven to every man, in oMerving of which he (hall finde happinefle, in breaking of which confifts his deftru&ion and ruine 5 when God gives a rule, in the keeping of it man fhall bee made happy, as in the \ breaking of it he (hall be made miferabk; foyou fee thefe three things: Fir ft, what is made knowne, A certaine meafure of Truth divided according to Gods will.Secondly,howit is made knowne,by nature,by his 169 Hence thefe confectaries may bee dedu- ced. l7°_ seITvii The LaTo of mans judgement Ffe I. To (hew the hainoufneflc of mens finnes againft this Truth. his workes,by Scripcurc,by the faithfull. Thirdly^ is God that makes it knowne, therefore not a decei veable truth, not a fancy, or dreame, but to purpofe, therefore youmuftnotnegle&ir, in obfervingofit is happineffr, and in breaking of ir, you (hall finde there will come ruine, and deftru&ion, andmifery upon you. Now we will come to make ufe of it: Firft, if there tefuch a Truth made knowne to them by God Himfelfe . then learne hence to aggravate your fins, to know the greatnefleof the guilt of your finnes : Hence we may learne to know, that the loofenefle and liccntioufneffe men take to themfclves againft this Truth is more defperate,and hainous,and inex- cufable : for God Himfelfe hath made it knowne to them : For every precept of men is of more or leflc , moment,according to the quality of the Author,the J Law is to bee valued according totheperfonthat gives the Law, therefore mens Lawesareoffomc momcnt,but Gods Lawcs are of more moment: This Truth is moft prefled in Scripturc,when Christ preacheth the Word, he faith, every fin is encreafed that is committed againft this Word : When Unas came to Niniveb, it had beenc a great fin if they had i not repented, God would have vifited them for neg- lecting the word of lottos, but a greater thanlovat is here, faith Chrift : So the Queen of the South came to hcare the wifedomc ofSalomon,but a greater than Salomonis here: that is,every fin committed againft this Truth, is out of meafure finfull. Therefore, it they that breake Mofis Law (hall dye under two or three witmffes, how (hall they efcape thatneglefl lb : ; great is made tnanifefl by God. great Salvation, which began to be preached by i he Lord Himfelfe i He hath made it knowne ; therefore it is a fearefull thing to negleft it. Therefore you may lee what an Ewfhafis God puts on that, tfj/? thou eaten of the tree, of which ibade thoufliouldeft not eate ? As if he had faid,the thing is a fmall mat ter in it felf e, yet it being the Commandement of the great Gody I have commanded if, and thou didft ncgleft it, there- fore thou (halt die the death. And there is good reafon for it, if we confider ir,if God giveth the Law it is his ; now Gods Name ft taken in vaine, when His Law is not obfeived $ for though the difobedience be immediately againft the Law, yet it is terminately againft God himfelfe . for what is againft the Scripture, is done againft God: Therefore, faith God to Saul>lnthat thouhajl caft met away, ImUcaft thee away. And fo faith chriff to His Difciples, Whatfeevtr is done againli jou9 is done a. gainflme • it is terminated in me: Therefore, thinke when you (hall come to die, or to any cafe of extre- mity, and God (hallfpeake to yout conlciences, and tell you, thou haft broken the Law I gave thee, thou haft rebelled againft me, thou haft given thy mem- bers as weapons of unrighteoufneffe againft me,now I will be avenged of thee, thou (halt know 1 2m luft, thou (Irak know who it is thou haft offended, this is no fmall matter. If we Minifters come and tell you, you muft not fweare,but your yea, muft be yea, and your nay, nay, and whatfeever more is evill 5 you muft fweare no kindc ofoathes, it we tell you, you muft not diflemble, not lye, not keepe vaine compa- ny, not mifpend your Talents, not reftraine prayer from *7* Ser.VII. Ser-VII The Law of mans \udgement from the Almighty, if wc tell you this, it is no finall matter to ncglcd it, it being the Commandement of God ; doe not f3y of fin as ye were wont. Indeed it is a faulr, and I would I could doe other wife, but feeing they be fins againft God, know what it is to fin againfl: the Iudge of all the World,this will make thee thinkc of fin in another manner. Therefore in your fins labour to fix your eyes on God,and it will aggravate ftnne. As David in the one and fiftieth Pfalme faith, K^4gainttthee> againft thee onelj have 1 ftnnedy repeating it twice in that place • he compofed ' that Pfalme to fet forth his ftnne, but that which wounded his confeience, th3t made him fee the hai- nojfneffcofhis ftnne was this, Againft thee I have finned ': So the Prodigall fon,this is the circumftance , by which he aggravates his ftnne , Againft heaven and againfl thee I have offended : So lcarnetoknow that your fnnes are againft God, and therefore to preffe this Truth a little more. Confider well with your felves,what is the rca- fon that God hath required fuch a vaft puni(hment againft ftnne, that is, eternall death $ thinkewhate- tcrnity is, it is that wchfwallowesupyour thoughts, it is a punifhment, the length, and depth, and bredth whereof you cannot comprehend. Thinke why God hath appointed fuch a vafte puniflimcnt, and you (ball finde, it isbecaufe you ftnne againft anlm- menfc, a great and Almighty God, the length, and bredth, and depth of whofe greatneffe you cannot comprehend. Againe, what isthercafon God fhould appoint fuch a Mediatour to take away the fins of the world/ that is made manifejl by God. that the Son of God muft needs take flcfli, which the Angels themfclvcs wonder at 5 it is fuch a wonder- full a&ion, that they cannot but admire, and in hea- ven we (hall ftand amazed at it 3 which evidences the greatneffe of fin : Iearne to know this, put all thefe foure together, and fee how thefe doe hold corre- fpondency one with another, and you (hail finde out the nature of y out fin* Firft, confidcr the greatneffe of God his infinite neffe, the greatneffe of his Authority, the wonder- full vaft Soveraignty he hath over all creatures-from this greatneffe of God, comes the ftcond, the great- neffe of fin, I have made knowne this Truth, but thou haft with-holdenit, thence it comes that fin is fo grear, that the leaft finne which thou makeft no- thing of, is a thing of fo great moment. That is the fecond, which followes on the greatneffe of God. Thirdly, upon the greatneffe of fin, you fee the greatneffe of the punifhment ; if fuch an one as ^riptle&x aftranger from the Truth fhould hearc of this punifhment (the greatneffe whereof appeares herein, that the worme dieth not, and the fire is not quenched, J how would hee wonder at it f but knit- ting thefe together it will not feemeftrange. Laft of all, the greatneffe of the punifhment cau. feth the greatneffe of fuch a Mediatour,to take away this punifhment and finne : Sothereisacorrefpon- dency in them, come from God to fin, from fin to the punifhment, from punifhment to the Mediation or redemption, by which this finne is taken away. Lcarne therefore to know what finne is, I know not a truth of greater moment. And to all adde that, 1 Cor. ) 173 Ser.VII. 174 Ser.VH Ike Law of mans judgement i 0.15. 56. The fiingof death is fin: Iiyoulooke on death, it is the moll terrible thing in the world : You know what the Piiilofopher faid of it, of all terrible things, it is the moft terrible, the moft fearc- , full, but fin is the fting of dearh: As if hec had faid, Death is a fmall thing in comparifon of fin ; let a man want finne, and death is nothing,itis but fleepe, it is nothing to have the body and foulcfeparated. Againe, fuppofe there were no death, but let body and foule remaine together, yet finne is a terrible thing, it is above all the Terrours in the world, as in ludas, fee his terrours,though there was no death on him; fee ^Adam when hee was not in HclJ, but in Paradife,yet how was he Tormented with his finned Therefore weigh not finne in a wrong ballance,look not on it with a wrong light, take heed of being de- ceived, for in this of all other things men are mod apt to bee deceived: That is the corruption of Na- ture, that ftrange darkeneffe is brought on men by <~4dam, that in thething that moft concerncth him, which is fin, in that he is moft ignorant, mod apt to be deceived: Therefore when the Apoftlefpeaks of Cin^ h:e comes in ftill with this caution, Bet not de- ceived, 1 Cor. 6.9. Be not deceived, neither Fornic a- tour, nor idolaters, nor Adulter ers,&c. Jl) all inherit the ■ kingdom of God ^ as if men in that were moft apt to be deceived: So Ephef$. 6. Be not deceived, for, for \fuch things the wrath of God comes on the children of i dijobtdience : And obferve when Chrift goeth about to ihew to any man, or to any Church what their fins are, or what their danger is, headdcsthis,Zff him that an eare hear* 7/hat the Spirit faith to the Churches: is made nianifeft by God. Churches ; his end being to tcK of their fin, (UH that comes in, He that hath an eare to heart, let him heare : As if he had faid, when I come r o fpeake of matter of fin^here be many here that can tell what I fay3that can understand me wcll,but few have cares to under-, ftand indeed. As when the Prophet came to lerobo- Um, hce heard the Prophet fo as it angcr'd him, hec knew what his fin was, but hec heard it not to pur- pofe: So when Chrift pronounceth a woe to the Scribes and Pharifees, they heard it well en ough3 but they had not an eare to hearc it to purpofe.Men may heare what flefh and common reafon, and common men lay of fin, but not what the Spirit faith of ir, there is another kinde of finfulneffe in fin, which is the fpirituall evill of fin, and what the Spirit faith of this they doe not heare: Therefore you muft even be brought to Chrift, as the deafe man was,who be- ing both deafe and dumbe, was brought to Chrift, that he might lay his hands on him, now Chrift put his finger into hiseares and faith, Mphata, bee thou opened, and then the man heard and fpake s fo of all men that heare this Word, there is not a man but he is deafe, according to this inward kinde of hearing : therefore you muft bee brought to Chrift, and be. feech him togivcyoueares to heare; for few have eares to hearc what the Spirit faith unto the Chur- ches when itdifcovers their fin and mifery: There- fore, let not this Doctrine be in vaine to you, but learnefrom hence to humble your felves,to comero God, and fay to him. Lord, I am now amazed and confounded,! thought before loffes and croffes were great matters, but now I fee they arc but flea-bitings to SeiJvIL 7be Lalff of mans judgement 1 ob\eft. A»fw< rfiz. I Be thankefuli for the Truth L co fio,I was herccofore troubled at a fmall croffe,but little or nothing at (in ; Lord, I confeffe,this was my cafe, but I fee now Gone is another thing : Thus wee fhould learne to humble our felves before God. But, if any objeft ; This is the way to difcourage men, to make them defperate, to make them flye from Religion, by telling them finne is fo ter- rible. I anfwer,it is not the way to difcourage men from comming to Chrift,but to encourage them and drive them to him $ This is the way to Salvation: Indeed, if there were no remedy for fin, it were a defperate cafe, but there is a remedy, if you will but fee this fin of yours, and mourne for it, for all that mourne in Sion, and are broken hearted, fliall be comforted : Therefore you muft know, there is a paflive forrow for fin,when God (hall affright a man with the Ter- rour of his wrath, and that is a flafli of hell fire : if our end were only to kindle thefe fparkes, it were in- deed to breed Torture in thefoulesbutthereisan a&ive humiliation, when a man labours to be con- vinced of his fin, to know all he can againft h imfelfe, and this is it which leades to life 5 for this is the end of our preaching, the end of our difcovering of fin. And this ufe you may make of the hainoufnefie of fin ; and f o much (hall fer ve for the firft ufe. Secondly, if there bee fuch a truth, fuch a know- ledge made evident by God Himfelfe, then men fhould learne hence to be thankefuli to God for k : f or whereas all men might have perifhed as the Devils , did, as the Angels that fell did, yet God hath (hewed this mercy to mankinde, he hath given them Stectnr ddm is made mantfefl by God. W dam Tabulam fojl naufragium, and that is this light, which is the thing which you have caufe to be thank- full for ; for this light is worth all the world befide, nothing is fo precious, becaufe it fhewes the way to cfcape Hell and damnation $ therefore you ought to be thankfull to God for it : You fpecially that live un- der the Sunnc-fhine of the Gofpcll $ you muft think you might have bcenborne in other ages,whcn dark- nefie covered the world, or in another Nation, and not in Gojhen, where the light (hincs • and if in the Church, you might havebeene ignorant, as many of our Country people are, even almoft as ignorant as Turkes and Iewes, but when God hath difcovcred | light in great meafure, and hath given a great portion thereof to you « you muft know all this is not come to paffe by accident,but by Gods providence^ you are to take notice of it, and learne to be thankfull, not in (how only , but in deed and in truth,that is,by pradi- fing according to the knowledge you have,for it is a thing moft precious, UHatth. 7. 6. An admonition is compared to a pcarle, whereas the admonition is butonepartof this light, andwhattsfaidof apart, may be faid of the whole. Salomon could not find a fit thing to compare this wifdome to : It is more precious thanpearles, nay all that can bee named t>r defired cannot be compared with it: Therefore fee- ing it is a precious thing, trample not thefepearles under your feet : know that God hath put a price into thine hand, and that is thy light, and it is a price that will buy heaven, it will bring thee to falvation; but if thou wanteft an heart (as the foole hath a price} but he wants an heart) it will doe thec no good t take N heed Ser.VII »7» The Law of mans \uigtmtnt Vfe 3. Doe nothing contrary to the Truth. VII I heed thou doe not ncgle&it, do not abufe it,takenot 1 the grace of God in vaine, but fee thou ufe this light 5 When the great promife of Chnfl his comming was made, what was it but this, that they fhouldhavea new light,that the people that fate in darkneffe and in the (hadowof death,(houldfeea light they never faw before i you that live in this light, that enjoy that which was fo many yeares agoe promifed to the Gentiles, and is now fulfilled ; take heed of abufing ir5 ufe it to the purpofe for which it is given, that is, co guide your feet into the way of peace. Againe, thirdly, to joyne that with it: As you mud bee thankefull, fo in the third place, you muft take heed of doing any thing contrary to this Truth, it is a very dangerous thing to neglcd it. There is not a (parkeof it, notabeame of this light,which is conveyed to you by the miniftcry of the Gofpell, which (hall be in vaine. Though you doe not prize it, it fhallfct you a fteppe nearer heaven or hell, even every Iparke and bcame of this ; and this is it which may make men afraid, and looke about them, feeing that when this light is made knowne, it is fo dange- rous to ncgleft it : Therefore thinke this, when God hath fent a right Miniftcry, Confidcr who hath fent this light. God hath done ir,and will Godknd a vainc meflage? A wife man will not doe fo; if then God fend it not in vaine, it is to fome purpofe, to doc ci- ther good or hurt • Now fuppofe that this light have done you no good, that you have lived long under J this light, but have attained no good, you have knowne much, but pra&ifed little, then know this fhall exceedingly encrtafe your condemnation. Paul faith. is made manifejl by God. *79 faith, Wetbanke God that he hath caufed us to triumph eEa yrj in lefts Chrijl, in making mamfefi the favour of His | * knowledge in every place. What is the rcafon he l (hould re Joyce that this was made manifeft, feeing tofome it did no good i Yes (faith he) it (hall cn- creafe their condemnation, it fliall be the fweet fa- vour of God in them that are faved, and in them that perifli. So when we preach,if the light doe you no good, it doth you hurt : As lfaiah his Commififion WASyGoe, preach to this people, andfiut their eyes, left they flwuld fie with their eyes yand hear e with their eares^ If we are not fent to enlighten men, we are fent to make their hearts fat, and their cares heavy, Thou fialt doe no good by thy minijltry, yet 1 have fent thet^ that they may know there was a Prophet among them. Therefore taked heed, you to whom this is (cnt,that it be not fent onely to this end,that it may be known there hath beene a Prophet among you : Thofeto whom God hath revealed much, let them know it ■ (hall not be in vaine ; Ihhe King fend a Me(Iage,and men will obey if, fo it is, if not, if they make his au- thority worth nothing, he will elevate his Autho- rity, and will inflift a Penalty : So God fends not j in vaine, if you will not obey him, God will not fuf- fer any to flight his Authority, but he will be furely revenged. Therefore take heede how you detaine j chis Truthin unrighteoufnefle, that when God hath j difcovered this knowledge, you do not pra&ife it. j But>every man will be apt to fay,(and indeed they j that arcmoft guilty j but I hope we doe pra&ife it, j and not detaine it i Therefore I will fet downe (though not all, yet J \ N i roany obje£i. Anfw. loO SerTvIT Seven Cafes, wherein men detains this Truth inun- riehteoufneflc. I In the Com- miflion of known fin*. Ihe Lato of mans judgement \ many of the Cafes wherein they detains this Truth and with- hold it in unrighteoufneffe, wherein they doe not pra&ife according tathis knowledge, and xhefe are feven in number. Firft in the Commiflion of all knowneyftw there youdetaine this Truth, there you imprifonit,when- foevcr you finde this to be your Cafe that you com- mit any knowneJ/0, therein you are a detainer of the Truth,an imprifonerof it. As for example, when a I man (hall know that thefe duties ought to be done, 1 1 ought to pray fervently, and frequently, I ought to fan&ifie the Lords Sabbath, but out of an unliftincfle to U,out of love to eafe and pleafure, that carries him another way, henegledsir, and fo the duty lies un. done : This is the Commiflion of a known fin: So a- gaine, I know I ought not to remember an injury, I ought to forgive mine Enemy, yet thou inviteft him ro do thee a new injury, when this is known and not pra&ifed, in this caic men commir a known fm • fo againe, doft thou not know that thou oughteft not to ufe any dalliance,any touch of uncleannes,and cham- bering or wantonnefle t if a man know this, and yer will commit it, becaufe his lufts intend his mindeto fuch a fit, and it is a thing to which he is ftrongly in. dined ,this is a known (in-Jo in many other things, in cafes ofele&ion> or doing bufinefles this man ought to be chofen, and bufinefles oughtto becarried thus, yet out of fome by-refpe<3sr a man will have it car- ried otherwife^this is committing of a known/fo; fo in cafe of Envy, this mans preferment may be profi- table, but becaufe his cmirency may be hurtfullto me, I cannot affcd him, this is a known [tane-te in CafcL is made mamfefl by God. Cafe of the Sacrament, doe you not know you ought to receive often, and not to neglcd it in the Congre- gation where you are i Are you not bound to that * You thinke it a feme not to heare the Word, and is it not fovnot to receive the Sacrament ? Ifhefhallbee cut off that came not to the Paflcover 5 (hall not he be cut off that comes not to the Sacrament ? So you know you muft renew your repentance ; .are not thef'e Truths known? and yet will you commit thefejw? Goe thorow any known fin find in this Cafe you do with- hold the Truth in unrighteoufnes. But what is it to commit a known y?^,becaufe it may be I am not convinced fufficiently of that 4 By this thou mayeft know ir, if thou finde thy confeience to give a fecret intimation that it is naught,it is a figne it is a knowne finne, though thou haft got many Arguments for it, and canft difpute for it; for thy confeience fhall wit- nefleagainftthec: as in cafe of Vfury and inordinate gaine, and matters of the Sabbath, many of which things be in queftion $ fee what thy confeience faith, and take heed of difobeying thefecret intimations of thy confeience, whatfoevcr thou haft to fay for thy fin before men : Men thinke zfin not to be a knowne jfo,bccaufe they are not willing to fearch it out: Now if thou finde this to bee thy cafe, that thou art not willing to fearch it out, to fee all that can be faid for it,or againft it, thou (halt finde it a known/*; ; And this is a notable difference between the faithfull and others. A godly man whofeheart is fet to ferve God with a perfeft heart in all things ; there is nothing that comes under the name of a /^nothing that hath the fhadow ofzfw, but he is willing to fearch it our, N 3 to ,8L SerTvH, 182 SBR.VII Cafe i. In unwilling- neffc toin- creafe a mans Knowledge. Two forts of thofc. I The Law of mans judgement to examine it to the full, hec is willing to let all lay, what they can againft it, and when all is done,hc de. fires G o d to try him : Another is not willing to learch,becaufe he is willing to lye in iomcft»,ov be- caufe he will not have his confciencc troubled with ir. This is a figne of a falfe heart, though they do not know th3t this is zfin, yet it having the (hadow of a fining and they being unwilling to examine it to the full, it flhewes it is no lefle. Secondly, the fecond cafe wherein a man with- holds this knowledge,and detaines this Truth which G^hath made manifeft, is when he is not willing to enlarge ic $ a man that hath already fome knowledge (as every man hath fome) and is not willing to addc to this knowledge, to encreafe it, that man properly pflth'holdstbeTruthinnnrighteoufnejfc : For he that with-holdsfewelljputsouuhefirejas well as he that cafts water on it 5 and he that takes away f oode from a living Creature,kils ir,as well as he that takes away its life with violence ; fo if thou doft not feed this with fewell, with that which may make ir grow and encreafe, if thou doft not labour to inlarge it, thou doftextinguilhit. And of thefe men there be two forts : Firft, fuch as doe not care for any knowledge at all,or if they do come to heare, yet they recall it nor, medicate not upon it, and fo as good never a whir, as never the better, fome things they muftdoeforfa- fliion fake ; but if they doe heare, they do ic in a neg- ligent manner,they be ever learning,and never come to the knowledge of the Truth : Thefebethe firft fort of men. _ Bur is made manifefi by God. ,8j But there is a fecond fort, and that is thofe which Se^VU have known much,have heard mnch,havegone v^ry j far in the knowledge of this Truth,yet will not go to ; z~ the uttermoft. I may refemblethem by Felix (he went not far, but I ufe it as a refemblancc) when S. Paul preached, and began to know fome meafurc of /this Truth, when fome of thefe fparkes began to bee revived and ftirrcd up in him, he bade him goeaway, and faid, he would call for him another timc,but hee was not fo good as his word $ fo when a man is loth to be brought to that ftri&neffe and exa&nefife that is required as our duty, when hee is not willing to bee ftrait laced,that lives at liberty, and thinkes he will do it before he dies, but puts it off^ this man imprilons the truth 5 when the truth is brought to their doores, to fuch an high degree that it is almoft loofe, yet they let it lye there ftill ; when they fhallcomcto Agripfas cafe,tobe almofi a Chriftiarf ythis is to with- hold it, the uttermoft end and finifhing of th^vorke is all, and that is the reafon men are fo (hie of it : So when wee care not for admonition toliveexadily and pej: f c<5Uy in all things, when there (hall be little refervation, when We will have a little liberty in this or that,I fay, the not admitting of this,thenot going through with the worke, is an imprifoning of the Truth : when men (hall come to be unwilling to be called on, it is as if a man (hut the doore, and draw the curtens about him, it fhowes that he delights to fleepe, that he meanes to fleepe, and to continue fo ; when a man puts offthe truth,and wil not be brought to the uttermoft, this is the fecond way of imprifon- ing the truth,when he is not willin g to addc fe well,to N 4 give Cafe i. In not ading and pra&iling the Truth, by the life of mcancs. The Lato of mans judgement ■i give that which may ftrengthen and encreafe ir. Thirdly, I will name but thcthird,and that is when a man is pad this degree,and is come to be willing to know all Truths, doth not defirc to have any con- cealed from him, doth not fay to the Prophets, pro. phecy nor, but is willing to be informed to the full, yet when he hath it he ads it not, hedothnotcxer- cife,nor pradife this Truth : That is another degree of vvith-holding it. And this is a frequent cafe- for a man may know and be informed in all Truths, yet they may lye there unufed,and unaded,they may lie there idle : Now when a man is not willing to pra- di fe the meancs by which thefe Truths are ufed, he doth properly mth.foldtht Truth in unrigbtetofnejft: As for example, the way to ad the Truths we have, to ftir them up,to blow up thefe coalcs,to bring them to prcfent memory, foas they maybee brought to prefent pradice, is the Communion of Saints, the comply of holy men,that when a man hath forgot, godly company may bring to mind againe^fo fre- quent reading and hearing thefe doe ad the Truth $ for the end of our Miniftery is not only to make you" to know thefe things, but to bring thofe things to minde which you have forgot jif we will not ufe,but negled the meanes of ading the truth,then we with- hold it.So for private prayers,whereas a man fhould bring his heart to God every day, fhould doe it throughly, fhould callhimfelfeto a reckoning fore- very)?*, for all forts, of Omiflions, or of Commif. fions, this is a meanes to ad this Truth, this good purpofe and inclination, this fparke which God hath kindled, were it not for this, they would be raked up in is made manifefi by God. in attics againc • now performing prayer in a devout and fervent manner ,doth liven them,whereas to doc things forfafliion, or to fatiffie naturall confcicnce, and not throughly,is to negleft them; fo that when a man doth not pra&ife, nor exercife the Truths he hath(as the very exercife quickens them againe)when hec doth negleft anyofthemeanesby which thefe coalesarcblowneup, by which thefc Truths are to be ftirred up, he properly imprifons the Truth. Let no man fay,But when a man imprifons a thing, he barres the doore,but to let the Truth lye is a mat- ter of negligence, how is it then an imprifoning i Yes, it is an imprifoning, a furprifing of it, as-it is with fire, if it have not a venf, though you caft no water upon it, yet you put it out; as on the contrary fide, if you give it vent, youencreafeit 5 fo you are guilty in this cafe of murdering the Truth, of putting it out : As in any Art that a man learnes, if he let his Art or Trade lie ftill and unufed,he forgets it,fo thefe Truths areextinguifhed, when a man is not diligent in ufing all mcancs of grace. The receiving of the Sa. crament is a meanes to quicken and Aft thefe truths- failing and prayer, when God calls for it,is a meanes to quicken them • goe through all meanes which God hath ordained to put us in minde of thefe Truths ,and fofarreasyounegleft the meanes, fofarreyoudc- taine thefe Trtfchsin unrighteoufneflc. The end of the Seventh Sermon, % CBR- 1% SER.VIL O&jetf. L^0fm Ser.VHI CERTAINE SERMONS WOK " HVMILIATION, The Eighth Sermon. Roma n s I. ip320. Forafmuch as that "Which may be knowne of Gody is manifefl in them, for God hathJheVtedit unto them. For the inYtfible things ofhim}that is,his eternal power and God-head are clearly feene by the crea- tion of they>orldJbeiygconfidered in hisTfrorkes, to the intent that theyjbould be without excufe. He fourth Cafe wherein we with-hold Cafe 4. this Truth in unrighteoufntfle, and imprifonit, is, whenwediredlyfup- preffeir^when we doe indeed fuffocate it,when wc doe this of purpofe5this is an evident Cafe when a man not only withdrawes i fewest In fuffocating, and fappreifiag it. i88 Two wayes. I The Law of mans judgement fewell, when he doth not only not ad it, negkaing the meanes, but doth purpofcly fupprcffe it : As for example, when God (hall kindle a good fpark in any mans heart, and put in a good motion, not only re- veales, but ftirres up fomc Truths which conccrne his falvation, and he doth endeavor to put it out, to quench it, and labours to lay that Truth afleepe, and is glad when by any meaneshee can forget it, left it fliould trouble him, this is a great fupprefling of the Truth, and by this wc not only fupprefle this Truth, but we doe harden our owne hearts exceedingly $ as in iron, when we-quench it, we doe not only put out the fire, but harden the Iron: fo when God ftirs up many Truths (as it is in hearing the Word3inappre- henfion of death, in fuffering fome calamity in a good mood) the putting out of thefc doth harden the heart. Therefore, ^hen a man (hail have good purpofes, and thinke witfi himfelfe, I will now begin to bee another man, and to change my courfes, and yet (hail goe hto ill company, fuch as it may be he hath kept before ; this is an evident fuffocatingofthe Truth, a thing often fpoken of, and blame mee not that Hpeake of it againe ; for it is the great quench- coale of Religion,amancanqptprofpertherein,ifhe looke not to his company, becaufe it isas&continu. all dropping on a fire-brand, which will bee fure to put out the light, and life and grace which one hath. Chryfofiame compares ill company to putting in of fwine, when a man hath planted an Orchard with tender Plants 5 when he hath fowed it,and the come, or whatfoever it is, appeares, leave the hedge open, and let the fwine come in, and they will overturne all is made manifejl by God. all by the roots : So when wc Minifters have fowed the feed, and it begins to grow, a little to put forth, when ill company come in they fpoile all,they marre all, they pull up all lly the roots, fo that we have loft our labour, it is indeed fo effe&uall to keepe downe the Seed, and to make us imprifon the Truth. Againe, cuftome in fin, giving your felves liber- ty in any fin, that keepes downe the Truth, and no- thing more. Therefore, of all other things, you muft know,nothing fuppreffesthattrutb,that know- ledge, thofe beginnings of Grace^thofc good moti- ons in us lb much as a&uall finne, becaufe it is quite contrary to it: Fire is not quenched fo much with any thing as with water, being quite contrary there- to- and light is not hid fo much in any thing as in darkeneffc. Take heed then that you be not led away wichthcdeceitfulneffeof finne; you may think you fhall be able to leave this fin afterwards, but it is not in your power to doefo, for finne takes away the fenfe, and a great finne weakens the faculty that (hold refift, it puts out the Truth, becaufe it is fo dire&ly contrary unto ir. And herein you muft obferve a notable difference betweene men that live-godly, and others.; the god ly when they fall into fin, it is fofarrefrom putting out this Truth, that it helpes it forward, for their fals doe but diicover fuch fins, and fo itcaufesthem to fearch themfelves,by which meanes they find out that to be in them,which they never knew of before, it maybe it is Covetou(neffe,or it maybeEnvy,one thing or other is difcovered, and when it is dif- covered, there is a winnowing of themfelves, they fee i8p s^Zviii. The Law of mans judgement Cdfe 5. In removing impediments. fecriereisdroffe, and when they ieeit, they labour to purge it by repentance : It is quite contrary with the other, the more they fall into fin, the more they fuffocate the Truth 5 their falliig into fin, gives finne more gtound,it makes them more in love with finne, it is the more prevalent againft them, the morcthey delight in it ; fo that every fin is like the Sea, getting ground of the Land, which they know not how to recover : So this is the fourth way , by frequent quen- ching of good motions, by ill company, and falling into fin, they doe harden their hearts, and fo fuffo- cate and quench this Truth. The filth way is, when we do not remove the im- pediments,which if they were taken away,the Truth would rife, and (hew it felfe, for that is it,that kcepes downe the Truth ; God hath written it plaine e- nough on mens hearts,but when we let duft and foile lye on it, we cannot reade it : This idlencffeand La- zineffe fuffcring thefc impediments to lye on you, to cover the Truth in you, iscowith-holdtheTru^h. Therefore Semcahzih a notion in this Cafe,though hee was an Heathen -> the foule of man, were it free from paflions and diftra&ions, and were quiet,truth fhould bee feene clearely, as you fee a penny, or a ftone in a cleare River, fo Truth would appeare: Doe but remove the impediments that commonly rife from us, and which Satan inje&s,and this Truth will fli w it felfe : for th:fe words (they with- hold the truth) (hew that the Truth is ready enough of ir felfe to come forth. Now there bee certaine impediments which wee remove not,and they are thefe two 5 either bufineffe, and ' is made manifeft hy God. and from thence proceeds feare,and carc3and gricfe, I c7T \r\\ or elfe recreations, and the pleafures and joyes that ' come from them,one of thefe two are alway the im- pediments. Firft, forbufinefle^whena man takes too much on him,cven more than he is able to weald,or doth give himfelfe to too much feare, and care, and gricfe, which are contrary to this Truth, as Luke i , it *s c he | promifc tlm wee fliould firve him in holme (fe and\ righteoufneffe all our dayes without feare : But let a man bee filled with carnall feare, it fupprcfT-th the Truth, and keepes it downe. So for Care, Philip. 4, Cajl your care en Cody for he caret h for you • and the peace of Cod which paffeth all under/landing, fiall keepe your hearts and mindes in Chrift Iefut : The meaning is, if you will care for your own matters,pcfter your felves with cares and perplexities, it will interrupt your Communion with Chrift Iefus, it will inter- rupt your peace, and if your peace5thenyour Com- munion with Chrift 5 therefore he exhorts them to caft their care on Chrift. So for Griefe, it is a great hindcrance, the Jfraelites could not hearken to Mofes for the anguifh of their hearts, and hee that mindes things too much,pierceth himfelfe thorow with for- rowes; this was the thing that fuffocated the third ground, they were kept do wne,partly with care,and partly with divers lufts: CManhawas troubled with many things : Therefore take heed of too much bu- fincfle, or intending it too much, or inordinately. Secondly , Sports, Pleafures, and recreations, things wherein men delight too much, thefe are im- pediments to the Truth, if any of thefe get predo- minancy l9l Cafe 6* Tl)e Law of mans judgement i minancy in your mindes, they hinder this Truth, if you will fet at liberty, remove this impediment * di- vers lufts keepe it downe, as cares, as we may fee in the third ground : And Efay i . Wot bee to you that laugh; If there were not fomething in this inordi- nate mirth and jollity that keepes downe theTruth, why fliould that be added? and the removal! of thefe Impediments is of great conlequence. For there may be many hundreds of men which perhaps,bave not fo ill meanings with them, yet are carried aw ay with the trad of vanity, thatarenotfooppofiteto the Truih, as forgetf ull of it, thatdoenofomuch rcfift it, as ncgled it, that yet keepe downe the truth. Theft men partly bufied with cares,partly intent on pleasures, death (hall come upon them as a theefe in the night, and (hall lead them captive to hell, becaufe they held this Truth captive, which had they fet at liberty, it would have fct them at liberty, free from death and condemnation : That is the fifth Cafe. The fixth Cafe wherein they withhold this Truth in unrighteoufnejfe, is, when they have it, and doe not ufe it, and communicate it to the good of others,and herein many faile: As firft,Minifters that have their charge, yet doe either Non r€fidtreyoi fignlttr re fide- rc^ but that concernes not this Audicory : Therefore I will not meddle with it $ but it concernes not only them,but common Chriftians likewife : When men are converted, a charge lyes on them to endevour to convert their brethren, they fliould labour to ufe this Truth, to kindle it in others, the negle& thereof is a fupprefling of it , for there is a charge laid upon thcm,that according to their meafure,in their fphcte, according 1 is made manifeft by God. m according to their meafurc,in their fphere,according to their callings, they fhould endevour as much as they can to enlarge this Truth : So likewife Matters of families are bound to do it) (hall he be worfe than an Infidelljthat provides not food for his family ,and fliall it not bee a greater fin in him that provides not fpiritual food?doth it not concerne him in privatc,as well as the Minifter in publike < Was it not that wch God tooke fpcciall notice of in Abraham^! will not hide it from Abraham, for he wiUinftrutt his family >and his fins, and they JhaB know the wajesofthe Xord.-Ther- forc when they ncgled this cha-rge,they withhold the Truth inunrighteoufnes: So Patrons of livings,if they doe not their part to bring faithfull labourers into the Vineyard,and uphold them when they arc there,they with- hold the truth in unrighteottfnejft 5 for they hinder it, though it bee not their calling properly to bring forth fruit (for that is theMinifters) yet it is their part to uphold them. It is the Vine that brings forth the Grapes, but the Prop is to hold it up: So it is the office of Patrons to fuftaine Minifters in the Lords Vineyard : Likewife Lawyers and Advocates have a charge to minifterthc Truth, not to choake it : Ic is the office of Iufticc, to redifie the Truth, and not to adulterate if, but to informe rightly, and pro-] perly,whcn they do e not difcover the Trutb,they do ! with-hold the truth, if they fhould not labour to doe j that, it were a htirtfull calling -but there is no calling j that is not for the benefit of men, but if it bee thus ufed to conceale the truth, it were hurtfull, and not ufcfull: fo likewife they that be Governours, Iufti- ces of Peace in the Country, they with-hold this O Truth SBR.VIH *5>4 The Law of mans judgment SER.VIII. Truth, if they pcrforme not their duties diligently for this Truth: As it is committed to us Minifters to preach it, fo it is committed to you, that arc Go. vernours,to bring men into the obedience of it, you are to goeyour way by the Sword,and by your Au- thority, tor it is committed to your keeping, as it is faid of the great Magiftrate, he is Cups utriufqueta. btiU 5 you muft lookc that Truth have his pro- grefle, as well as that the common- wealth fuffers no detriment : Therefore let not your Authority lye as a Sword in a fcabbard,but let it be kept fharpe, to cut downe Popery ,and whatsoever is an Impediment to this Truth, and thinke it no fmall thing to negled it • for whatfoever fins arc committed, which you have Authority to reftraine, thefe fins are put on your reckoning : Look on the fir ft Epiftle of Timothy, the fifth Chapter, and the two and twentieth verfe, Lay hands on no man fuddenly (faith the Apoftle) and bee not partakers of another wans fins : If any bee under thee whom thou haft to doe with, if thou doeft not bring him in, and re ftraine him, thou art partaker of his fins ; you know what was faid to Ahab> Thy life fballgojor hk life^ni you know that not to ftrike the Nocent, is as abominable in Gods fight, as to ftrike the Innocent: Therefore take heed of negle&ing it, whether it bee out of feare, (as that isonelmpedi- mcnt)or out of negligence,/?*. 1 2.8. Let them that rule d$e it diligently ,&c. As if that were a thing wherein givers arc too blame, that they doe it not cheerefully and diligently: Therefore bee you diligent in your places, to fct the T**uth at liberty, to bring men into fubjettion to it, fo farre as maybe: And k> much (hall is made manife/l by God. (hall fervc for this, being the fixth Cafe. Now the feventh and laft cafe, is, when we know thefe Truths of God, and doe not profeffethem, when God kindled alight, and you put it under a buflicll : When God worketh Grace in any mans heart, his Intent is, it fhould (hine forth to the eyes of others, you muft not (hut up the windowes, that no body may fee; if you doe, whatfoeveryourre- fpc&s be; you mth-holdthe Truth munrigbteoufneffe: He that (hall know the Truth, and out of feare (hall not profeffe it openly, this feare is a fin, and hee that with-holds it out of that refped, witb-holds it in un~ rigbMufitffe $ It is that which God requires of ne- ceffity, with the heart wee bcleeve, and with the mouth we confeflc to falvation, (^requires the one as well as the other* this is that, that (hut out the Pharifees, the chiefc men among the Rulers that bc- lecved, they durft not confeffe him for feare of the Pharifees,you (hall fee a brand fet on them,they loft their foules for it. Therefore doe not fay a man may keepe Religion to himfelfe,may have a good minde, and be devout in fecret,and that to bring it to view is hyporci/ie,it is not fo, it is a f alfe opinion 5 In doing fo,you robbe God of his glory, andyourfclvesof falvation: It is the bearing witnefle to the Truth, which you are bound unto, and you cannot fuve this ! Truth in you, but it will appeare, Grace cannot bee j concealed, it cannot be hid • and if it could, yet you \ muft know that the very concealing of this Truth, j puts an imputation onit5 for we conceale nothing j but what wee are afhamed of, and fhamc implyes (you know) that there is fomething amide • fothatl O 2 though Ser-VIU. Cafe 7. ip6 The Law of mans judgement though you little thinke of it, this concealing of the Truth, this hiding of it, is a degree to blafphemy , it layes an imputation on the Holy Ghcfl, for it doth on the light and Truth which is aticffe&oftheift/j Ghtjt i Therefore know (Wdefiresboth, heewill have the infidc cleane, and the outfide too 5 indeed, if the infide be cleane, the outfide will be fo alfo, but it is not true on the contrary $ A man may have a cleane outfide, as in Matthew the three and twentieth Chapter, Make the infide cleane .that the tutfide may be cleane alfo: The meaning is, If a man have a cleane in- fide,it is not poffible but a cleane outfide wil follow; It is true,there may be leaves, and no f ruir, but there can be no fruit^but there wil be leaves-many counter- fcit peeces may look yellow : but there is no gold but it lookes yellow : do not fay then it is hypocrifie,in them that profeffe Religion, for they would not take the profeflion of thefc things to themfelvcs,but that they fee a beauty, and excellency in them. Therfore confider it,&know there lyes a neceffity on you ; do you think it unequall that God (hould be afhamed of you,and will you bealhamed of him * Is he fuch a Facher,that bis children fliould be afhamed of him ?• or fuch aMafter as we fliould be afhamed to weare his Livery? Doe this to earthly Matters, and fee how they will take it. Indeed if there were not fome lofie to men in undertaking this profeflion, we need not fpend fo much time to preffe men to it, but there is a lofle in profeffmg the Truth ; you may lofe many friends* and procure many enemies, un- dergoe many crofles, lofe many benefits and prefer- ments, which you might have had, this Chrifi tells you is made tnanifeft by God. you before-hand,but if you love hira,y ou rauft deny your felvcs in thefe. They breed an enmity in men, inftance that place of Ahab, Hafi thou found me, oh mine enemy ? K^Andam I your enemy y becaufe I tell you the Truth i All menJbaU hate you f$r my Names fake : And the more the Truth appearcs, the greater is the hatred, becaufe the objeft of hatred is greater. Bur,if you objeft what is the rcafon Peter faith, i Pet $.il.Willany man deny to follow that which u good ? I anfwer, there is a double good, and that is profi- table to man, as to bee Iuft, Meeke, Gentle, Patient, ready to doe good 5 in a word, all goodneffe of this kinde men will love you for; but there is another thing in Religion, and that is pra&ice of true Righ- teoufneffe,*and holines, and that croffes men: there- fore Sz, Peter addes, BleJfedareyee,ifyeefuffcrfor righteoufneffe fake : As if hee hadfaid, though for your goodneffe men love you, yet for your righte- oufneffe you muft fuffcr perfecution 5 therefore that muft be made account of before-hand and you muft be ready to beare it : So much dial fervc to fet down the Cafes, Wherewith men with-holdthU Truth in un- righteoufheffe. Fourthly, if there befuchaTruthmadeknowne to us by God Himfelfe, then in the obferving of this Truth, looke for happineffe,in the t ranfgremng of it exped mifery, ruine and deftru&ion : If God that is the Governour, the Sumum bonum, (hall appoint the j truth, and iet man a Law, whatfoever that Law is, in i obferving of that Law, there is happineffe: Itisfol -with every creature, he hath given every creature a I Law, and to long as he keepes to that, he is in a good \ I£7 Ser.v1ii. Oh\eit. Anfrv. rfe + o condition i?8 Ser-VIH The Law of mans judgement Objetf. Anfw, Objett. condition and ftate: Now the Law given to us is this truth, in obferving it thou (halt keep thy life,thy happindTe; take heed therefore of departing from it, whenfocver a man departs from it he is deceived, and no man will willingly be deceived. But, you will fay, a man is not deceived in fin, for I know it is a fin. Yes, in this thou art deceived, no man commits a finne,but at that time he thinkes it better that he com- mit k3 and wor fe that he abftaine from ir, and in this thou art deceived f Go thorow allthcScripture,and findc any one fin there recorded, and fee if the party be not alofer: Gccto/w>£04w,didhenotlofehis Kingdomc by that, by which he thought to fave it * goc to W,#,to Gehe&^vjas it not their ruine i I fay, every man is deceived 5 as it was faid of Eve, Eve was deceived -y fo it may be faid of all the fonnes of Adam, when they commit a fin they are deceived . But if you objed, Adam was not deceived,! Tim. 2. 7 he woman was deceived, but the man was ate. I anfwer,the meaning is,thcre is an immediate de- ceiving, when a manismcerelycoozened, becaufe there is a fault in his reafon, and for that miftakes a thing, and fo was Eve onely deceived, (he being the weaker: But there is a fecond kinde, when a man is not immediately deceived, but tranfported by a luft, and that was Adams Cafe • and that luft arifes from deceit: Suppofe it be a luft of envy that transports a man to a fin,although that doth not immediately de- ceive, yet this (as all finsj arifes from errour. There- fore when any temptation comes, fee if it be a fin 5 if it be a fin3 be fure thou art deceived,and though thou canft is made tnanifeft by God. canft not find outthedeceitjyet remember it is there, Ephef.^. you (hall findethefe put together, The eld man is corrupt through lufis proceeding from deceit, and herenemdin the spirit ofjourmindes after the Image 0/ God in holineffe and right coufneffc> which comes from the Spirit of Truth 5 you (hall finde there is net a luft but it comes from deceit,and not any holinefle.but it comes from a re&ifying of theApprehenfionand from Truth- for inthefetwothings(markeit) the Image of God and Satan confift : The Image of Cod confifts not only in holineffe, but in truth 5 therefore the Image of God is renewed in holineffe proceeding from Truth: As on the contrary fide the old man doth not onely (land inlufts, but in deceit, from whence the luft comes. Therefore take heed of that deceit, and know this, when any fin is committed, it is contrary to Truth, to the Law, to this knowledge, and let that be an Argument againft it. I cannot (land to preffe it more : So much (hall ferve for this point. The end of the Eighth Sermon. O4 CER Ser-VIII. i , , r i • I 201 CERTAINE SERMONS WON HVMILIATION. The Ninth Sermon. Roma n s i. ipj2o. Forafmucb as that Ttbich may be knowne of Gody is manifeU in them-7for God hathJheTtedit untotbem. For the invifible things ofbimjhat isjbis eternal power and God-head are clearly feene by the crea- tion of the^orld^beingconfidered inbisTborkes, to the intent that they Jhould be without excufe. He third point then which now re- maines to be handled, is this, There is fo much revealed to every manias ' will make him inexcufable : We fee the words are clear, Gedhathmadeit knowne to them by the Creation, by his tvorkes, to the intent they (heuld be without exenfe 3 or if you will tranflate Ser.IX. Point 3. There isfo much rercalcd to every man as will make him inexcu- fable. 101 The Law of mans judgement .1 ■ ■ ' ' ' "" ■ rranflace it,/i that they art without excufe> the words will beare either. There is fo much revealed then, as will make every man inexcufable : For the manifcftation of this Truth,go no further than this Chapter* Firft,con(ider, God hath made Hinrfelfe known to every man by his workes of Creation, this isthe booke every man may readc,this is expofed to eve- ry mans eye, ic is a language which every martun- dcrftands. Secondly, you (hall fee what they doe, they did not giorifie him as (W,neither were thankefull,but became vaine in their imaginations, and their foo- lifli hearts were full of daikeneffe, that is their car- riage towards God* Thirdly, when God doth behold this carriage in them, he gives them up to a reprobate fenfe, to vileaffe&ions, to their hearts iufts, till they be full of all unrighteoufneffe, as it is expreffed in the lat- ter end of the Chapter, becaufe they regarded not to know God, he delivered them up to a reprobate minde,to doe things uncomely,being full of all un- righteoufneffe. And if you markcthis prophetic, you (hall fee how God is exeqfed, and how all the world is inexcufable : Firft, God did that which was fufficient on his part, he made himfelf&knowne. Secondly,they did wilfully and ftubbornely de- fpile this knowledge, they regarded not to know God, nor pra confider how many meanes God afforded thee, from whence thou re- ceivedft not that fruit and profit, which thou mighteft have done : And if thou didft not, and G o d deprived thee of the meanes ,know thou art the caufe of it thy felfe : for when men negleft the meanes, when God (hall fet up a light, and men will not worke by that light, he doth, as Ma- tters doe with their fcrvants, when they fet them a Candle, and they play by it, and will not ufe it as they fhould, they take it away in anger ; fo God removes away the light, he takes away the Gofpell, he (ends a famine of the Word, when wenegle&it,oras Parents doe, when their Chil* dren play with their meate, they take it from them : When men will not ufe their Talents, God takes them away, and this Talent of the Word a- bove all other,when it (hall be abufed,and not ufed to Gods glory. If all this will not ferve to excufe them in ge- ncraflj then arc they ready to excufe thcmielves, in is made mamfefi by God. in particular : Firft, by denying the fa& - orSe- condly, by flighting the fault. Firft, by denying the Fa might have revealed more, I anfwer, God dotblead along, but men doP*- nere obices, lay blocks in his way 5 God dcalcs not oncly inluflice, but in much mercy with any vef- fellof wrath : Indeed he loves the godly in a fpe- ciall manner, but mercy he fhewes to every man, and is made manifeft by God. and the reafon why be is not brought to more light, is, becaufe he layes blockes, and when God rcvcales ftill, he layes more, till at length there be an end of his patience and longfuffcring. To give an inftance in f**/and David ^ God led Saul along, but he fins ftills God leads him on, till at length he went his way, and God leaves him quite • but in David you (hall finde as many frail- ties as in Saul • if you looke on Davids nature, the ftrong temptations to which hewasfubjed, he was ready to lay blockes too • but becaufe God had a peculiar love to David f,he removed them allj yet God dealt with Saul in much mercy^ he (hew- ed much patience, and long-fuffering • but David he loved with a peculiar love, therefore he carried him thorow all : So it is with all the faithfully mi put my fearc in thine heart, that thoujhalt never de- part from me, faith God. But^you will fay, this is to preach Free- will, and if mea have free-will and be condemned for not doing wh&rthey might do, what isthc difference bet weenc the Do&rine of the Papifts and this ? I anfwer,Though there be a free-will to do that, for the not doing of which they (hall be condem- ned 3 fo as you cannot come to any particular that thefc men cannot doe, yet God hath kept it in his power to draw whom he will,to fanftifie whom he will,f or God keeps thefe twotogethcr,he keeps men within compaflc of common grace, fo that they may doe much of themfelves, and the changing of mens hearts, the enabling of themtobeleevee^ fe<5fcually, orrepent, thedrawingof them to God, that 1\7 Serm.IX. objeS. !~4nfr< ■^_.l„.,-^».. M.(ll. . 18 Serm.IX rfii The Lafboftnans judgement that is, proper to God: So that thcfc may well ftand together, this freedome they have, yet it is not in any mans power to beleeve, to repent effe&ually. The fecond ufe we fhould make of it, is for pra- ctice j Iearne hence then to juftifie God,and to con- demne our felves, to thinkc well of Him, and ill of our fclves,togive Him the glory of His mercy, and patience, and long- differing • and to take fhamc to our felves,lay the blame where it ought to be laid : for let a man have committed never fa great* never J fo many fins, if he hath foraethingto lay for him* felfe, he will never be humble 5 labour tacome to this, to fee that thou haft nothing to fay for thy felfe, to lee that thy fin is out of meafurc finfull, as indeed it is; and this will put a neceffity on thee,and teach thee to love much, becaufe much is f argiVcft thee, and till this thou canft not be a man fit for Chrift : Therefore you fhall find thefe two expref. fions, Rom. 3. Kyi H Are under finne: And the like is in Galath.3. 44. He hath flwt up aH under fin, that the promifebj the faith of \ isusChrist might he given to them that beleeve^ that every mouth majbeeftofped% That is, before God will (hew mercy, He will bring them to fee that are inexcu- fable, that their mouths may be every way flop- ped, that they may have nothing to fay for them- felves, that they may have no excufe5no PoBu^no back* doore : when a man is (hut up in finne, when there is no evafion, nothing to extenuate fin with- all, then his foule is humble, and begins to finkc before God $ then he fees neceffity of comming to ± Chrift, is made manifefl by Gad. 219 Chrift,and is brought into the cafe they were in, in the fecond Chapter of the u^#/, CWen andlre^ thren%rphAtjhaUwedoe to befcwed? As if they fhould fay, before we thought we were in a good conditi- on, at leaft we had fomething to hold by in our ap- prehenfion, but when Peter lhewcsthem their guil- tinefle, then, men *nd brethren what fiall we doe tg be Jived: This is it the Scripture cals, istfflttt pur fifoesjam.$. Now the Greek word for Affii&ion, is, tffettm , that is,when forrow ftands round about a man3 when there is no way to get out, when one is hedged in on evety fide, for when there is any icapc, it is not properly an Affiidion,becaufe there is an evafion, a way to helpe out s but that makes it an Affii&ion, when it compaffes us round, when we have nothing to fay , when all objedions are re- moved, fo that we are throughly convinced of fin, this ftirs ; up prefent apprehenfiort of danger, prc- | fent forrow for fin,and when any Affli&ion is pre- fent, it will have prefent eafe. There be many excules, hut when the Holy Ghoft removes all thefc, then -men are driven to Chrift5 indeed 5 be- fore they clave to fin,as to their Center,ftil depart- ing, and loath to depart, for men come out of the (late of unrcgeneration, as Lot came out oiSodome, who was fo loath to comeout,that the Angell was faine to draw*him out ; fo till we be all nothing, till there be no twig to hang by, till there be no Ft bra to nourifhuson our owne bottome, we will never come toGhrift : zsloab, if he Could have escaped S4hmon, he would not haveftorttftf to the hornes of the Alter, but whenhefawnohopes^ then he laid Serm.IX and an enduring fub fiance^ and therefore cared for nothing : They cared not for parting with their goods, when they had another righteoufneffc to truftto: So when God opened the heavens and /hewed Himfelfe to Paul, he reckons alias dung and drojfe, he doth not magnifie what he did before. And thus are men freed from the fnarc of the De- vill : Therefore when a man (hall deferre and think I am ready to come, but I will not yet : I fay, thefe muft be taken away, for they are falfercafonings by which we are built on our root : Now when a man (hall be perfwaded of the danger of putting the eviJl day far from him, when the Holy Ghoft fball give him wifedome to number his dayes, then hewilltaketohimfclfe new thoughts. Everyman naturally f eares death, but becaufc it is farre off, no man regards it 5 andfobecaufeweputtheevillday farre from us, we turne not to God • now when God (hall convince a man of the Truth, and teach him to number his dayes : Well, thou art now in health and ftrength, but when thou commeft to number the dayes that remaine , they are very fmall. Put cafe a man had an hundreddifhesof meare before him, if one comes and fayes, Take heed what you doe, for otic of thefe dtfhes is poy fon, he will not tafte of any of them,except he have taken an Antidote before : So when the H o i r G h o s t teachcth, it is true, In one of thefe dayes is death,, thou (halt findepoyfonthatlbalJ take away thy life • whether firft or laft it is uncer- tain^ if thou wen wife to confider thy latter end, t tha< Shrm.IX. 224 The Lfto of mans judgement erm. IX. I that is, if thou hadft the wi(edome, which God mud teach, thou wouldft fee little reafon, why to venture thy foule on one of thefe dayes, if thou haft not made thy Ele&ion fure s for this is as to eat of one ofthofedtfhes when there is poyfon in it. Therefore confider (beloved) what uncertain- ty of life there is, what ic is to venture the foule, and what eternity is : When God fhall teach this, and ftirreup prefent affe&ions of feare, and appre- henfion of wrath,it will teach a man not to deferre, but to come home f peedily . Again,when this place of Scripture,and the like, (hall be ferioufly con(idcred,That if the Good mm of the houfe knew at what time the Thiefe would come^ hee would have an eye to him ; That Chrift hath threatned all before hand that doe not watch,^#rf / will came At a time thou thinkeji not if me: If thou didft confider this when thou art moft fecure and furtheft off from G © D,inthemidftof thy jol- lity, and faft a fleepe, 1 will come at atime when thou leokeft not for mee : And didft thou thinke this threatning in vaine i Didft thou beleeve this Scrip- ture and lay it to heart i thou wouldeft not deferre thy Turning to God. Againe, confider, put cafe thou haft liberty, iffickneffe come and give thee warning, alas how far re art thou from being able to repent * Are the times in thine hand < Muft not the H oa y Ghost change thine heart i If thou doft now take refolutionto amend, haft not thou caufe tofufpedlthatit proceeds from felfe-Iove i Fori iff I I. mi.. J *_!.*. is made manifeft by God. if it had becne not of love to God, wouldeft thou not have turned fooner ! And if it bee out of felfc-love, God accepts it not. All this while wee have Ipent infhewingthe Difeafe, andnowweemuft fhewthe Remedy * CV3 Serm.IX. iM************** $ IN I St ***♦&£**&£**♦*»&&«* a, SERMON ^IPREACHED A7 mm RsSS A GENERALL FAST BEFORE THE COM- mons-Houfe of Parlia- ment : the fecond of luly, 1625* In the time of the Plague. By the late faithfull and worth) Minijier oflx s u s Christ, •- Iohn Preston, 1 1 D. in Divinity, Chaplaine in ordinary to his M.ijeftie,Mafter of Emmanuel Colkd^e in Cambridge, and fometimes Preacher of Lincoln s J N N E. 2p2 A SERMON PREACHED AT A Generall Faft, before the Qommons-houfe of VarHa- menty Iuly 2. 162$. Numbers 25. io, II. i^indthe Lord $ake unto CMofes, faying, Phinebts thefonne of Bleaz.tr the fonof x^iaron the Prieft, bath turned my wrath arvay from the chil- dren of ifratl, (while hee was zealous for my fake «- mong them) that I con fumed not the children oflfrael inmy\e*loufit. EE arc met together, you know, to fanftifie a Faft to the Lord. I will therefore fpeake a word, or two, of that Duty, before I come to the Text which I have read to! you : But I will doe it briefly, the Common place j Qj thereof, 2JO Falling is no Arbitrary duty Which is pre* vcd by Texts of Scripture. A Sermon Preached before thereof, being too large a fubjett at this time to enter into. And firft, we will fay thus much to you 5 That this duty is a necefTary, not an arbitrary thing, which we may doc, or leave undone at our plea- furcs : You know there be many examples of it, many commands for it in Scripture • but of them we will only repeate two : The firft is that in loci 2 . iy. fa place you well know) San£lifietomeaFaftz ca/lafolemne Afjembl). When the Lord began to fend Iudgement on the Land, he ftraitly enjoyncd the performance of this duty, which (ho wes that it may not be left undone at pleafure. Towhichlwilladdethatin.E/^ 22.12,13514. The Lord called in that day to weepings and mourning 5 but becaufe at that time they fell to re- joycing : It was revealed by the Lord ofHofis^ that that fin fhouldnot be purged away tiM their death. When there is a time for Fajlingy and when there are juft occafions for mourning and humiliation, the Lord doth then fo require it, that ii you doe it not, but will doe the contrary, the Lord will never forgive it • it is a fin that fhall sot be purged away till you die. You will fay then, What is a Faft * In a word, of a raft. ' a Fajl is nothing elfebut the fandifying or fetting I apart of *day for humiliation^ reconciliation, andre- j formation. I fay, it is to fan&ifie a Bay 5 becaufe j the day of a J*/? muft bee equalltothe Sabbath $ j the very word ufed in that place of Ioel, Savtfifeme j a Faftfocwts as much. In that day you may do no fir- I vile mrkeybut mujl kcepcitboly to the Lord. That the Commons -houfe of Parliament. That you have to doc in that day is, firft to bumble your felves, as in that place of Ioel, Turne to mee with fatting, mourning, and weeping. Se- condly, it is for Reconciliation, Levit. 23. 27. it is called a day of Atonement. Laftly ,k is for Reforma- tion, and therefore in the day of fading, the whole people entred into covenant with God 3 as in Nebe. the nmth Chapter, and the beginning of the tenth verfejou (hall fee the Princes, and people came al- together, and feale a Covenant to the Lord, tore- forme their fin of taking ftrange wives, and entred into a curfe,and an oath to walke in Gods Law* I will fay no more of that,but will only tell you, what are the failings which wee arc moft fubjc<3 to in this bufineffe ; for wc may know the difeafe by the medicine : if God take great care to pre- vent our falling into a finne, it argues that we are apt to fall into it. And firft, we are very ready to reft in the worke don, in open operate y to thinke that the very a&ion will pleafe God. Thcrfore it is care- fully added in loelz. Rend not your clothes, but jour hearts : that is, when you come to fan<5Hfic a Faft, do not thinke that the very outward performame of the duty moves mee : It is the heart that I looke to, 1 thcrfore you muft take care that at this time, your ) greateft bufines be with your hms.Lev.23.29. He who in that day (meaning the day of the annual Faft, which was then inftituted) doth not affliU his Joule (forfo the word istobetranflatedjjfc*// be cut off \ from his people. The outward performance is not j the thing that God refpe<5ts,or accepts^he doth not regard that, (for he is a Spirit, and beholds the be- Qjj. haviour iji The defeds ! which we are fubjed to in performing that dncy . 1. To reft in the work done A Sermon Treaded before i To do it for a fie. $ Not to rc- forme upon the doing of it. ff$f.7M- haviour of the fpirit- ) he confiders how we are at fe&ed in fecret before him. A fecond thing wherein we are apt to faile,is,to think that one day is enougb,and when that is done, there is an end of the bufinefle : but it is not fo, that is but the beginning of ir. Efay 58 . 5 Js this a Faj% to hang downe your he ad for a day ? Js it to bow it down 04 aBulruJh f Bulrufhes5you know,in a ftorme hang down their heads, but when faire weather comes they lift them up againe. So when affii&ion is upon us, we are apt to humble our foules for a time,for a fit 5 but when a little peace or prosperity comes, we forget to be longer humbled : whereas the end of a Faftj i$&> to begin the workc of Humiliation, that we may the better continue it afterwards. A third defeft is this 3 we are perhaps content to do the duty, and with fome affe&ion too, but there folio wes norefomation when you call on God in private, doth G o d regard the words of a Prayer * No, but 'its working on your hearts^its humbling of them, 'its bringing of them into f ram* and maku%tbem perfect with (Wevery day,J>y a thorow renewing of your repentance, and this is the doing of the thing. Amongft your felvcs, if a fervant do onely make a fhow of doing a thing 3it is not regarded ^ but he that brings the thing to paffe is accepted of you : and that is it, which the Lord requires and accepts in our performances.Now we fhalHee that this Text will helpe us to all that is re- quired in a Faft, as will appearein the particulars. Thineas the fonneo/Eleazer, fkc] In the for- mer part of the Chapter thedifeafeisfetdowne. (/ifeafefi'n. ana There is a dou- ble pecformSce ofduties. When they be performed asFafts. % When its a£- ffe&ions are wrought upon in the- duty. Verfci.a. The Ifraelires 234 The Israelites difeafc,fin. The confe- cjuent of finis wrath. Verf.j. Thceffedof Gods wrath, the plague. The remedy was the tur- ning away of Gods wrath. A Sermon Preached before and that is fin, (which is indeed the onely difeafc I of the foule) illuftratcd from two confequents. t Firft, from the wrath of God, who (as the Text \ faith) was very angry with Ifrael, for they had com- 1 mitted whoredome, and joined with Bad-Peor. That was the difeafe,the fio,tor which they had brought \ on them Gods wrath. And fecondly from an cffeatbt»ax made for man -3 asifhc had faid,I could have fpared the Sabbath, It is not for my own fakcand for my worfliip fake, but for mans fake,that is,left he fliould forget God,and be aftranger to him, which would redound to our own hurt. And therfore ftiall not we be willing to keep it, when it was for our owne fakes that the Lordappoyntcd it i What gainers might v/ebe in grace and holines,if we would faaftifie every Sab- bath as we fliould c Should we be lofers by it : but this is a digreffion,and I fpeake it by the way* But markeit, I fay, if you keepethe Commandements of God, What meanes this bleating of the fieepe f, Thefe ads of difobedience on his owne Day i Wee will goe on in the examination. If in. deed wee thinke that it is the Lord that doth good and evill • whyarewcefoiaobfervantand negligent of him * why doe we reckon it a. wea- rinefTc Conviftionis our ncglc&ing ofdtttjr. the Commons -houfe of Parliament. rinefletofervehim *. why turne wee Religion into formalitie, polling over holy duties inacarelefle and negligent manner, when we fliould be careful 1 and fervent in the fame * Why is there fo little growth in religion, fo muchbarrenneffein good workes , the price whereof is more than gold and filver? In a word, Why doe wee turne the maine into the Wf , and the by into the maine i That is, why goe wee about all other bufineffe as our maine and chief e-fcopc,and take in holy duties by the way, more to flop the mouth of aaturall Conscience (as carnall men may doe) than for any del/ght wee have in them ? If wee thinke God to be the Author of good and evill,why are thefe thengs fo '. Every man is ready to profefle his faith in the Truth here- of, but if wee did beleeve it,wee fliould be more carefull to pleafe the Lord in all things. Againc,if wee thinke that God onely doth good and evill, why have not wee our eyes on him altogether * why doc wee not feare him, and no- thing els, truft in him and in nothing befides, de- pend on him, and upon no other i In all our cala- mities and dangers, why doc wee not fecke to him as to one that onely can helpe us, and heale us < You will fay,wee doe depend on God,wee truft in God and none but him ? It is very well if you doc 5 but confider , that to truft in God , is to part with all for his fake, and to have an eye only unto the recompence of reward, to be willing to deny our felvcs in our profits, and credits , and pleafures , to be content to have him alone. Thus Saint Pdule expreffes it, *< Tim. 1.13. Therefore, *39 3. Convi&ion is our not fearing and trading him alone. $2Sp> Difcovering the Nature of trailing in Godjwhich is to be content with God alone. 240 To rely upon him in Exi- gents, Which is in- lhnced in Hejier. And Daniel, the Commons -houfe of Parliament. Therefore ,faith he,have we fuftered thefe things,/** we know whom we have trufted. As if he had faid, wchave parted with all, we are content to be led from prifon to prifon, we are content with God a. lone, for we know the power and faithf ulntfic of him whom we have trufted. Againe, to truftin God, is then to reft on him, when the cafe is f uch (matte it) that if|fe faile we are undone, then to buildonhimasafurerocke; that is the nature of true holines,and exadi walking, when God puts us into an exigent, removes from us friends, takes away worldly helpes, yet in this cafe to truft him. Thus Hefier trufted God, when (he undertook that dangerous enterprize,//r//w/&, Iperijl), when if the Lord had failed her, fhee had loft her life. So Daniel trufted God, when hee would put himfelf&upon him,being in fuch danger for the open profeffion of his Religion, which by death they would have forced him to deny. Thus 0^/4 trufted God,when he went with a fmalnuou ber againft a great multitude,the Text faith of him, That he tmfted in God. Now do we thus truft him f Surely we doe not : but when faith and fenfe come into competition, when they meete together on a narrow bridge 5 wee are ready to by as our confid- ence the wrong way, to goe afide, and decJine the blow, that is, wearereadyiniuchacale, though with breach of a goodconfcicncejb to truft in God, that wichall we will keepc a fure foot on fomeout- ward, probable, fenfiblc meanes, that if God failcs us, yet, wf may know what to truft to. The truth is, we donffileaneto the Lord. For what is it co Jeane the Commons -houfe of Parliament. leane to him t You know a man is then faid to leane, when he ftands not on his owne feetc,but fo refts the bulke of his body upon a raile, or ftaffc, or thelike,that if it faile him,he falsdown : To reft on God in this manncr,is to leane to him ; and did we thinkc that hee had all power to doe good and hurt to the Creature,wce fhould thus truft in him . but in that we do it fo little, and fo feldome, it is an argument that whatfoever wee profeffe, wee doe not indeedc beleveit. Laftof all (to make an end of this examination) if wee thinkc indeed, that the Lord oncly is able to doe good and evill, why doe we not that whichisaneceflaryconfe- quent thereof, which you (hall finde in Gen. 1 7. i . it is Gods fpeech to Abraham,! am God^dlfkfficient^ therefore walke before me,and beptrfeft. Marke that, when any man thinkes God tobc Alfufficient^ that hee hath alt power in his hands, that hee is l4L mighty (for fo the word fignifies) that which will neceflarily follow on this beliefe,is this 5 hzzwill hee perfect with the L or. d. You will fay, I hope we are perfect with God: But if we bee, why are our a&ions fo diffonant + why doe wee ferve God fo by halfcs, and by fits * why are we founequall and uneven in our wayes ? we are zea- lous for a fic,and in feme particulars,butgrow cold againe, as if we never had beenethe men. We goe on in a good cour fe, till we meete with fome crofle, and then we baulke it ; till wee meete with fome advantage and preferment, and then wee ftep out of the way to take it : Is rfiis to bee perfeft with God? But if wee thought the Lord to bee R i^iU-fufficient 24t i. 4 Conviftion,or not walking perfeaiy with the Lord. 241 A Sermon Preached before RCdfifi 2. To proove the point. AlLfifficicntznA Almighty % wc would walke^r- fettlj before him. For what is the reafon that any man fteps out from God * It is becaufc he finds fomething in the Creature, which he fees not in God 5 therefore faith God, lam Al-fuffcientythz!t is, let a man looke round about him, andconfider whatfocver it is that he can defire or necde, he (hall have it in the Lord, for he is AlLfufficient. Why then fhould not you be perfect with him t why will you ftart from him at any time, or upon any occafion f And this (hall fufficc to make it evident, that it is a very hard thing to belceve this indeed, that God only is able to do good and evill. Indeed we care for the favour of Princes, and thinke that they can hurt, or do us good 5 and ther- fore we are fo intent about them, fo bufily occupi- ed about them, but this would not worke on us fo much, if wc did beleeve that which I have nowdc- livered unto you, that God onely is the Authoar of good and evill. Therefore will we reafon with you, and fee if we can plant this principle in you, andftrcngthen your beliefe thereof. For it is certainc that all the errours and obliquities we find in the lives men, come from this, that thefe common Principles are not throughly belceved, but by halfcs, and of them we f aik in more than in this $ for if we did beleeve that God is the caufeofal), wefliouldfervehim with willing hearts and ready minds in alltbings. It is true, wee thinke God hathachiefchandin good and evill 5 yet wc thinke the Creature can do forawhat too,but confider this one reafon. If the Commons-houfe of Parliament. If the Creature were able to do you good or hurt, I will bee bold to fay to you, that God were not God, and you might be abfolved from wor- shipping him : For this is a principle planted in e- very mans nature, by the Author of Nature, that we regard or ncglc& every Creature more or kfle, as they are more or lefle able to doe us hurt : now if the Creature could but in part do usgoodot hurt, wee need notthencaretoworfliipthe Lord onely, for he onely could not benefit or hurt us, but God onely is to be worlhipped • therefore he onely hath power t o doe good or hurt. For on this gt ound wee wor fcip him alone, that hee onely is able to doe good or hurt, otherwiie hee were not a com- pleat adequate God to the worfhip chat is re- quired. Againe, iftheCreature could doe any thing, it might chalcnge part in the 2>;/>;, but it is impof- fible there fliould be any more Gods thanone:Ther- fore it is the Lord onely that doth good andcrill. Thus i^imos concluds it in his third Chapter, Is there any evillin the City that he hath not done ? And fo we may fay, Is there any good that he hath not done ; where marke the generality,// there any evill that hee hath not done f Therefore glorifie him in thy life, and in all thy wayes : For, as Daniel told Meljhazer, In his hands are ad our wayes. That i$, wee take not the lcaft ftep to profperity or ad- verfity through the whole courfe of our life, but it is the Lord that guides our fieps. Therefore in 2 O7.L3.P40/cals him the God of all comfort exclu- fively, fo that no Creature is able to joynewithl R 2 hiro 5ii Heafin 1, If the creatures could do g ood j or evill, God! were no: God. Reafin 2, The Creature foouldbeGod 9*ff.f.zJ« *44 From the ope ration of fe* cond caufes. i-Jftfw. I. x. The Lord Workes by them. Rtafon i. Which isillu- ftrate by fomc comparifous. A Sermon Treached before him in giving the kaft comfort. But you will fay to mee, Is this fo i Doe not we find by experience, that riches, and friends, and credit, and wifedome and the like doe com- fort us 1 And that the wantandabfenceofthefe doth us hurt? Yes, but I may give you this double anfwer, Firft, thefe things are at Gods difpofing and com- mand,thereforc it is not they that do any thing,but the Lord by them. It is the hand that brings to pafle a thing, yet it is not virtually in the hand, but in the will of the man that commands it. But fecondly, I anfwer, It is not thefe things that do you good or hurt,but the L o r d by them. You know when water heates the hand, you doe not fay, the water doth it,but the heat that is by the fire in the water. When you take a medicine in Beere or Wine, it is not the Beere or Wine that cures,but the medicine that is taken in that Beere or Wine : So it is the Lord that rcfrefhes and conu forts, he wounds and he heales by the creature, but the creature doth neither. But you will fay, this ability is borne and bred with tht creature,and is never feparated from it. I anfwer, it is very true, the Creature hath a fit- nefle in it to doe us good or hurt $ but it is not able to put forth that fitnefle, or that ftrcngth, till it beea&cdbyGod ; that is, tillitbefetaworketo doe it, by his bleffing or curfling : For example, Thebreadhathafitneffetonouri(b,butif God fayes not to the bread, nourifli fuch an one, it fliall not be able to doe it $ for we live not by bread, but the Commons -houfe of Parliament. but by the Word of God, by hisblefliog of it, and commanding the Creature to doe it. On the other fide 5 take adifcale, or any Creature that is fit to doc us hurt, it (hall not hurt, unleffe the Lord fay, goe and ftrike fuch a wretch, beaninfhumentof mine to punifh him. Let an Axe be never fo fharpe and kcene, till the Worke-man take it in his hand and apply it to the worke, it fliall doe nothing : So Gods biefling and curfiog doth all ; for Gods blef- fing is nothing elfe, but his bidding of the Crea- ture to doe fuch an one good $ and hiscurfingis nothing elfe, but his bidding of a Creature afflid fuch an one : and therefore fometiraes men are cheered by the Creature, fometimes againe they want that cheering 5 fomtimesthey have content- ment therein, and fometimes againc they have not. And hence it is, that there may be abundance of all things, and yet be no more than as the huske with- out the graine, as the fhcll without the kernell, af- fording nothing but cmptinefTe. Againc, you may have a hundred-fold with perfection, that is, God can give you more comfort in perfection, and the want of every thing, than you had in pro* fperity , when you had every thing fupplied : there- fore in Ier.g.z^ . fee how the Lord reafons,Xtf not J theftrong man rejojee in his/lrength, nor the mfmkn in his mfidomejXM why t For it is 1 the Lord which exercife loving kindnejfe, and judgement, andrighte- ou/nefe in the earth. As if he had faid, if thefe things were able to do you good or hurt, you might re- joyce in them, but it is J the Lord that (how juftice and judgcment.and am only able to do all. So in * R 3 #/. *45 By their diffe- rent effe&$. By places of Scripture. 246 A Sermon Preached before Vfe 1. To labour to fee God in his greatnefle. Which would draw our affe- ctions to God. The want of it curies us to the Creature? and brings us upon the dan- ger of Idolatry Pfal. 62.10. If riches encreafefet not jour heart on them^nd why i For power beUngeth unto Cod. But they might objeft, The Lord ufeth the meanes ; that is anfwered in the laft verfe. It is true.but God rewards according to our workes, and not accor- ding to our meanes. And fo much for the clear- ing ©f this: now we will apply ic. Fir ft,if the Lord be able to do all good, and evill, then learne we hence to fee God in his greatnefle : the Lord is forgotten in the world, we doe not fee him in his greatnefle andMajefty, and Almighty power 5 it we did, it would draw all our thoughts and affeftionstohim, which are now occupied a- bout fo many fcvcrall fancies : I fay, they would be all pitched on him,whereas feeing they are conver- sant about poverty and riches and friends and dif- gtace,asable to do goodor evill : it is an argument, we attribute that to the creature which belongs to God, wch is no better then Idolatry : as in Colof. 3.5. Mortife jour earthly members fornication yuncleanefey and covet oufnejfe which is idolatry • marke that. Now Idolatry is of two forts, either when you worfhip the true God in a wrong manner, orelfewhenyou make the creature God : and that you do either when you conceive the creature under the notion of God, as the heathen did the Sun and Moone: and the Pa- pifts do the bread, (for if there be Idolatry in the World, that is Idolatry) or clfe when you attri- bute to the creature that which is proper to God, that is, when you place your comfort and fafety in the creaturc,and f o place your joy & delight in him. And thus we do when we thinke riches or poverty 1l - . ty the Commons -houfe of Parliament. fay their pretence or abfence can do us good or hurt. zy74i.25.you fhali fee there5the Prophet ufeth two arguments to prove that Idols were not gods.-Firft, They tell us no things to come ; Secondly fThej do net. ther good nor evill.As if he had faid^if they could do good or hurt, they were gods : yet there is a fecret opinion that lodgetb in our breads though we ob- ferveitnot, thatthefe things, candoeusgoodor hurt 5 andtherfore, becaule our affections follow our opinion, we luft after them inordinately . and thence it is that they fteale away our hearts, as Ah. folom wasfaidf* fteale away the hearts of the people; that is,he who was not the owner tooke them. And fecondiy, he did it fecretly, and fo deale the crea- tures with us, when wee have a fecret opinion of I them. The rich man in Luke having much wealth about him concludcs,2Vw/2w/ him that was invifible^ that is, when he faw him as if he had beene vifible, it removed all fcarc of the creature. When a man fees the Sunne, what is a Candle or Torch to him i And fo will all thefe things feemeto thee, if thou couldft fee God in his might. If God onely doth good and cvill, why then doe you haften after outward things and wea- ry you felves in vaine for that which will not pro. fit * Therefore the Schoole-men call fin K^iverftc a Deo and Converfioad Creaturam, a turning from God,and a turning to the Creature. But you will fay, to what end then are the crea- of the creature* tures '. And what will you have us to doe 1 the Commons -houfe of Parliament, Ianfwer, you may make ufc of thefe things (I deny you nor that liberty) onely ufe them with a dependant affe&ion, fo as ftiJl you have an eye on Godj you may take water out of the ftreame fo as you have an eye to the Fount aine . you may take light from the Aire,fo asyour eye be on the Sunnc So that if the glory of theSunne fet, you account all your light to bee gone though you have the Aire ftill : that is, you may enjoy all thefe outward com- forts, you may ufc your wealth and friends, and have Wife and Children, &c. but your comfort fhall not bee more nor leffe3 noryourprofperity longer nor fhorter, than as God is pleafcd more or lefle to fliine on you, by the enjoyment or want of whofe favour,you may be happy in the want of all , and abundantly miferable in the having of them all. Therefore faith the Prophet, Ton haveforfaken God the fount aine of living waters >and digged to your felves Cijlerns that will hold no water. What is that f It is as if the Lord faid, what doe you meane f It is the Lord that doth all ; heeistheFountaine>and the Creatures are but Ciftcrnes, and all their com - fort is but borrowed. Againe, you have in God living waters, that is, comforts of a better nature • but the water that you find in thefe pits is but mud- dy water. Againe, he is a fountainc that is never drawne dry, but thefe are broken pits that hold no water. Againe, if God onely doe all good, and evill, then let us confider that what bufineffe foever wee have in the world, what outward imploymcnt fo- ever wee cxercife our felves in, yet our roaire bufincde MP They arc to be ufed with a fubordinatc af- fection. To looke to God in all out bufincilc. 25° A Sermon Preached before Hee doth in- ftancc in parti- culars. bufineffe is in heaven ; we be ready on all occafions to look to the face of the Ruler ,of the Phyfitianof men,and creatures : but we forget that the f waying oftheballance this way, or that way, is from the | Lord. When Iacob had prayed earnftely to be deli* vered from Bfm> Cod anfwers him, thou haft/w- vailedwith God^ and tfou {halt f rev rile with men* fo whatfoevcr bufineffe you have on earth,if you will bring your enterprizc to paffe, prevaile with God, and you fhall before to prevaile with men • turne him,and all is turned with him,for all depends upon him. Whatfoever is done on carth,is firft done in heaven,and concluded there, and then we feele and tafte the fruit of it herefrom this generall we may defcend to particulars • and from hence you may learoe, That it is not our Army by Land, nor our Navy at Sea that fballfecureusathorae, or pre- vaile abroad, though it be well that thefc things be done, and therefore you doc well in contributing cheerfully to hisMajefty,for the maintenance thcr- of ,for the common good : yet (till remember that all your bufineflc is in heaven $ and that you muft jtruftmoreto your faithfull prayers, then to your preparations for fucccflc in all enter prifes. It is not our wodden wals that will guard us,nor the fea wherwith youare invironed,nor our policy, counfel,and ftrength that will fecure us,it is turning to God,and clenfing the Land from the fins wher- with he is provoked,that will do it. Turne to him, and he will turne to you, that fliall be a bleffing on us and our enterprifcs.This is to fee GWin al things, this is to fandifie and exalt him for Gtd, in our I una i> iu lauwuic ana exalt mm hearts; without this all is nothing. I the Commons -houfe of {parliament. I will end this poynt with this bricfe dire&ion: you know there is in every man ( I ipeake now of every man that is holy, and not of others who are ftrangers from God> fo/?,and thefiirit . there is faith and fenfe: and one of thefe two every man fets on work to take a view of the things that are before the.If you fet faith and the fpirit to work on things, they will tell you, it matters not what outward things are, what the creature is, for it is God that doth all: fet the flefh on worke,fet fenfe and carnal! reafon on worke,and they will bring quite contrary newes 5 like the wicked Spies that were fent into the Land of Canaan, who when they did but caft their eye on the ftate of things there, they were firft dif- couraged themfelves,and then difcouraged the peo- ple • Oh there be Gyants, andw&U reaching up to hea- ven*. Wheras the good Spies that looked on things with an other eye, brought another kinde of mef- fage. Iuft thus it is with us,in fending out our Spies to looke upon the ftate of things before us, if wee fend forth the Flefh, Senfe and Reafon, they bring report of terrible Wals, and cruel Gyants, their power is fo great, their forces fo ftrong, that there isnomedlingwiththem 5 but fend Faith, and the Spirit, and the Will, like good Spies looke on j things with a right Iudgement,and indeed that i$ all the difference between an holy man, and another ♦ the one looks on things with another eye, he fees a vanity in the Creature, which the other doth not, hce fees an All-fufficiency in God, which the \ other cannot. And therefore he hath onely an eye |to the Lord, all his care is to ferve him, and rfe3. Set Faith and the Spirit on work to judge of theCe things. [ 2JZ Two generall points. Sinne caufcs Wrath. Which he ill*, ftrates by a Comparifon, i Object. From the in fenfiblcneffe ot wrath. Containing in it the proofes of the doctrine jt Sermon Preached before and pleafe him in all things.So he hath no ill newes from heaven,he cares for nothing on earth. The other cares not how matters (land betwixt G o d and him, foall things be well be!ow,fo his Moun- raine ftands ftrong ; and therefore that wee may judge of things with a righteous judgement, wee muft bee carefull to fee them in their true nature, which onely Faith,and the Spirit will prefent.And fo much (hall ferve for that point. You fee then, that it is the wrath of G o Dthat doth all hurt,and the favour of the Lord that doth all the good. We come now to the fecond point, which will come in well upon the former : That it is the fin that caufes wrarh ; fin and wrath are knit together, they are infeperablc. So that as Elifha faid, when Ichor am fent a meflenger unto him to take away his life, when he was fitting in the houfe with the reft of the Elders, Shut the doore upon him, and held him faft, for is not the found of his M afters feete behinde him I S o I fay to every man,If fin and wrath come together, then firft fliut the doore of fin, which is the Meflenger, fufTer it not to come in, give it no entertainment, for is not the found of his Mafters feet behinde i Doth not the wrath of God follow l And fhail not that wrath take away our head, as Elifha, faid i Therefore, if you will keepe out Gods anger, keepe out fin. But you will fay, I feele no fuch thing. I have committed finne, and yet have no experience of his wrath following fo clof e upon it f Ianfwer, youmuft know this, that as difeafes muft have a time of ripening,fo muft finne. You know the Commons -houfe of Parliament. know the poyfon of a difeafe enters not into the heart at firft : Sinne hath cerraine Feftigia, which are fet doWne, James i. 14. [when Luftiscon* \ ceived it brings forth finne, and whenfwne is riy- ! nedand perfefied, it brings forth death. The reafon why it brings not death prefently, is, becaufe it is not pcrfeft, becaufe it is not ripe. The finnes of the ^Amorites^ faith God, are not jet full. K^ihab had committed a finne, he had got the Vineyard, and flaine Tiabotb, and yet heard nothing of it ; but when he had killed, and taken poiTeffion too, then came the Mcffcngerof wrath, and execution fol- lowed . God let Judas goe on, till he had made die match,taken recompence,and betrayed his Mafter, but then wrath came in upon him . God ftay ed a great while,till the fin of Pharaoh was perfe&ed,till his hardnefle of heartwascometoaripenefie, and then he was drown* d in the Red-fea. Thcref ore,in the fecond of the Romans it is faid. There is a treafure of wrath. Now in a treafure there are three things : Firft, when a man is once able fb treafure up any thing, he is ftill adding to ir, and by degrees it growes : and in that fenfe the Lord hath a treafure of wrath, as we adde fins, headdesdropstotheviallofhis j wrath, till it be full. Secondly, it is a treafure for a time, it lyes ftill a j while, for elle it were no treafure. And Thirdly ,when the time of expence comes, then it is opened : And f o it is with the wrath of 1 the Lord, it is gathered by a little and little, as you hcape up fin by littleand little, then it lyes covered for *53 Gods wrath is a treafure. ri Becaufe our finns adde to his wrath, . a. Becaufe it lies ftill for a time. 5 . Becaufe in time it is ex- pended. »> *J4 j: Sermon Preached before Sinne is like a ftormy cloud. for a time, but in due feafon there fliall bee an ex- j pence of it ; if you fow to the flefb,the feed muft lie covered a time,and then it muft have a time of ripe ning,but at length comes rcaping.Thcreforebe not deceived in this, though you feelenotthe wrath prefently, yet thinke not that it will not follow. No, be allured this linke betweene finnc and wrath cannot bee diflolved. Youfliallfindeaphrafein 2 Ptf.2.3. Whoft damnation (leepeth not; what is the meaning of that * That is, they bring on thcmfelves fwift Deftru&ion, though they thinke damnation flecpes, yet it doth not fo, it goes as f aft as we, and will be furc to mecte us in the journcyes end. So U/o/fr ufeththis phrafe, tout finnc (hall findtjou out : And David in the Pfalmcs faith, EvtUfhall hunt the violent man to overthrow him y that is, Sinne when it is committed is like a blond- bound, which, though a man begotfarre from the place where a thing is afted, yetfolIowestheTradt, hepurfucs, and gives not over till hee hath found : So G o d fets finne upon the Sent, as it were, and it will bee fure to finde us out. And for the moft part when wee thinke our felves fafeft, it deftroyes us fudden- lieft, Doe not thinke therefore, that thefc two linkes of finne and wrath can becfevercd. That which deceives us is this, wee fee all is quiet, and heare no more of finne, but you muft know that all that while finne is fending its cries to heaven for vengeance, which are like unto the Vapours in the middle Region, that are fent up infenfibly, wee fee them not,we heare them not,but they come downe in a Stormc. As G o d fcid to DwiJ, Thou of fendedfi ~ - !■ I ■ II— MHIII.J1IL | the Commons- hou/e of Parliament. fendedjl mficretjbut thy fumjhmentfiallbe before this "suwnt. Wee thinkc finne a fmall thing : A great body, when we are pad a mile or two from it, we thinkevcry little, which proceeds from the weak, nefle of the eye. The fame imbecillityis in our mindes, when finne is paft a great while fincc, we looke not on it as the fame thing, whereas the finne is the fame in it felfe, the fame in Godsaccounr^ and (hall have the fame punifhmenr. But you will fay, Is this the cafe of every man f Who then fliall bee faved i I anfwer, there is a difference in finnes. Sinne doth not alwaies bring the fame thing to paflc in all, though in fome cafes it may • both godly men and evill men doe finne • Pearles and Pibbles may both fall into the mire, but one is a Pearlc,the other a Pibble. And there is thisdif&rence itxhe punifh- menr, if a Sonne offcnd,his Father will chaftife and admonifli him, butnot caft him off, the Father will fpare his Sonne in whom he delightcth, but if a fcr- vant offends him, he turnes him out of doores, and will no more have to doe with him • if you be fer* ; vants of finne, ctcrnall wrath fliall come on you, he will turne you out of doores, and utterly caft you off, | Wee will apply this. And firft, it ftiewes you, j that if finne ftill drawes on wrath, then if you ; cannot fee finne in it felfe, yet fee it in its Eftk&s, in its Concomitants, as it is attended on by the wrath ofGoo; though you care not for the blackncffe / 255 Simile. Object . i. From the ge- nerality of fin. Yet all fin not alike. And therefore are differently jnmifljcd, Vfei. Of the Point. To fee finne in its effects. z56 A Sermon Preached before Which is urged from the Tei rour of Gods wrath. blacknefle of the cole, yet care for the burning of the cole ; though you care not for the fouleneffc of finne, which holinefle fhould teach you to regard, yet let the fire that is in it move you, fpecially com fidering it is the wrath of God, which feare and felfe-love (hould perfwade you to decline : Pfal.90 i !• faith the Pfaltnift there yWho knows the power of his wrath ? As if he had laid, no man knowes it but thole that have felt it. I fay,it is a thing we doe not know : Rom. 9.12. faith the Apoftle there, What //God to Jhew his wrath, and to make his power knowne^ fttfer with much patience the vejfels of wrath fitted to Deflruftion f Markeit 5 the meaning is, when the Lord comes to execute his wrath, he will (how his Almighty power therein .• As hee fliewes the Riches of his glory in his mercy to o- thers, fo his very Tower ^ yza^thztranfeendentgreat- neffe of his power (hall be declared in his Wrath. But, alas, wherefore doe I goe about to enlarge my expreflions of this Wrath? The truth is, you will never undcrftand it by the fpeaking of others, J it muft be the Lords worke. If he will manifeft himfeife to you, that is, if he will open a crevife toletintoyourfouletheleaft ! ghmpfe of him in his wrath and anger,it willamaze j and confound the ftouteft hearted of you all. Saul was a ftout man, x^ichitophel was a wife man ; but when God manifefted himfeife to them, as he did to Saul the day before he dyed, when God would not anfwer him, when he apprehended God in his wrath, he fell downe to the ground. If God be letagainftus, let but an imagination, anapprehen- fion, the Qommmons-houfe of Parliament. fion, yea, the Icaft thing, comeasaMeflengcrof his difpleafure, as an Arrow dipped in the vaiomc of his wrath, it (hall be infupportable. But youwillfay, I never felcic to be fo terrible, I, but if once the Lord (hall mingle the ieaft trouble- firne thought with his wrath, fo that you (hall fee him in it- I fay, that willamaze and confound you, asthe hand- writing did Beljhazar : It was not the hand- wri- ting that did fodiftemper him,buttheapprehenfion of an angry God,that was able to take away his life from him. When God came to Elijah, i King, i p. 1 1 • he firft of all fent a wind that broke the Mountaines, and rent the Rockcs ; then he fent an Earthquake, and then a Fire, to let him know what a God he is : And thus (hall every manfindehim, thatmeetshimnotby re- pentance. Therefore doe not truft to this, that the fins you committed are long agoc paft. I will for that purpofc commend unto your remem- brance Ioabs cafe; and Shime's cafe: loab had com- mitted a finne long agoe, but he was never a whit the better for that, his pardon being not fued our, God fo ordered it in his providence , that his Gray haires (hould be brought to the grave in bloud. SoShimei feemed to be quiet a great while, but at laft the Lord met with him. I may alfo tell you of Sauls finne in wronging ti\tGibeonitesy though it refted a while, yet it was brought home to him at the end. But, you will fay, I fecle nothing * But let not that deceive you; remember that terrible faying in i Sa,$. Samuel threatned from God ,1 great judgement on the houfc of Eli; butthehoufcof £//floutifliedftill: It is no matter fonhatfayes £*/»#*/, I would have you S know *57 objetf. From the not prefei feeling of Wrath. Anftv. It is not felr, be- caufe it is not ap- prehended 2 Sinne rc- maines on? Record. And at j length : j Goi will; ft rik once! for all. \ Z58 A Sermon Preached before abje£}> The re- medy pre- fer i bed .j is to meet the Lord ArflV, Which confifts, firftj in Humilia- tion. know this,that when the Lord begins,hc wilalfo make ancnd,thatisthegreateftterrourof all others, When a man oblcrvcs this to be his cafe, to lye in fin,and goe on in fin, and thinke there is no Iudgement,nor greater rerrour,it is anargument that when God begins, he will alfo make an end. As when one that is feldome ficke, is feized upon by fickneffe, hcisasonethatisjeftby the Phyficians, there remaines nothing but death. But you will fay to me, If this wrath of God be fo terriblc,and it be fin that bringsthis wrath,what (hall I doe? 1 anfwer,Ic is your wifedome then to meet the Lord: \*Amos 4. 12. Therefore, faith God, will I dot thus unto thee, and becaufe I will doe thus, prepare to meet thy God, o Ifrael. When the Ifraelites had finned, fayes OMofes to Aaron, Behold his wrath is gone forth ^ run quickly with lncenfe, and (land betwixt the living and the dead. It is our ca(e,wrath is gone out,the Plague is begunne amongft us $ therefore let every one looke to his owne privates^ and know that the way to prevent further Iudgemenr,isto meet the Lord. But what is it to meet the Lord ? It ftands in two things: Firft, in Humiliation of our hearts 3 Second- ly, Reformation of our lives. Fir ft,there muft be Humiliation,and indeed till then, no man will goe in to God. We preach Reconciliation in the Gofpell, but men regard it nor, becaufe they be not humbled ; men will only cheapen the kingdome of God,but they will not buy it; they wil not go through for ir,tillthey know thebitternefle of fin. Men doe in this cafe, as the Ifraclites,ofw horn when Cyrut made a ! Proclamation,that every one that would might go out of the Qommmons-houfe of Parliament. of Captivity, only they went, whole hearts the Lord ftirred up ; and what fhould ftirre up our hearts to goc out of the bondage of fin? Surely nothing but this tenfe of finne, Humiliation for, and Apprehcnfion of the wrath of God. In the Iubile, every man would not go out of fervitude5fome would continue fervants ftill $ and why i They felt not the yoke, for if they had they would have gone out. So Kay, this very Gofpellthat we preach is a generall Iubile, every one may go out from under the yoke of Satan if he will- but till men feele the bitterneffc of fin, the heavinefle of his yoke, till men be humbled they will notgoeout, but con- tinue fcruanrs ftill. And therefore Humiliation is firft required 5 for as long as a man hath anything to truft to, hee will not come in. It was the cafe of the Pro- digall Sonne, as long as his goods lafted, he thought not of returning home, when they were fpent, he hi- red himfelfe forth,and if that could have afforded him a living,he would not have come home,nay,if he could have got huskes to maintaine life, he would ftill have ftayed abroad ; but wheo all meanes of comfort failed him,whenhehad nothing to fupport him,then faith he, / mi got home t$ my fathers houfe. And fo till we bee humbled throughout, fo that we can fee no meanes of longer fubfiftance that our hearts be throughly touch- ed with the fenfe of fin,we wil never come in to God 5 and that is the firft thing we muft doc. Sccondly,thisisnot enough,but that you may meet the Lord there is required reformation like wife. And herein I willfay this briefly, you muft rememberthat this reformation be generall, of greater finnes, and of fmaller, too. S 2 You 259 In Refor- mation. i6o A Sermon Preached before The fami- nes cf fin, Anfw. The leaft agamft God. In- ftance of the exam1 pic of Stul The ex- ample of A dam. You will fay, I hope there is fome difference, and every fmall fmncisnotfuchamatter. Iwillfhewthe dange r even of (mail finnes, and (o will end this point. You (hall fee what a (mail finneisby thatfpcechof (inVdif-l Samuel, i Sam. 15. 23. when the Lord had bidden obedience Saul to goe and Jlaj the Amalekites, anddejlroy them and theirs utterly, but Saul did not fo, for he (pared the beft of the flock s and ^yigag their King : Samuel gwzs him this anlwer inefte<3s Saul^ faith he, be the thing never fofm all, yet thy not doing of it is difobedience, . yea, it is ft c^bornncflc and rebellion. And fo I fay to [ every one, be the finne never fo fmall, inftance in what you will isitnotdifobedience? Suppofe it bee the leaft Oath, yea, but a vaine fpeech ^ fuppofc it be care, leflc^performance of holy duties, bee they what they will, yet is it not difobedience * Is it not repugnant I to what the Lord hath commanded t As the Lord | faid to <^4dam, the matter was not thea&ionof ea- ting of the Tra^but haft thou eaten efthe Tree of which I (aid Thou jhatt net e&te. And if it be difobedience, whether it be in greater or fnaaller matters, fee what Samuel judgethof that, Difobedience and rebellion is as the finne of witchcraft, thou haft caft the Lord away by doing it. The meaning is this, When a man comes under the Lords government, he applies himfelfcto him as the Souldier doth to his Generall,alvvayesto follow him, and in all things to obey him. nowhee that difobeyes his General!, he cafts his Gencrall a- way and leaves him. And thus Saul was faid to caft the Lord a way,becaufc in that particular he would not follow him. Every fin is the fct- ting up another God. of Againe, why doe you ceafe to follow the Lord, bur thai/ the (jmmmons-boufe of Parliament. z67 that you fct up fome other god to follow r And thcr- fqre Samuel addes, ftubbornndflTe and difobcdicnce is as Idolatry • that is, you never difobey God, but you take another god to you, therefore it is no f mall fin, becaufe every finnc is difobedience. And fince God commands exa6tneffe,fincc he hath commanded me to keepe the Sabbath, to pray, and to be fervent, and fre- quent in it: confident, (hall I negled what the Lord hath commanded me * If there be a command to this or that duty, am not I bound to endeavour to keep it t And if I goeafide, oughtInottorcturneagainc,for clfc it is difobedience f It is true, thebeftof the Saints are not able to doe all this 5 that we doe not deny ,yet this they doe, they endeavour to doe it, theycarryaconftantpurpofeof heart to doe it,they defire to doe it, they never come to give over ftriving to doe it • they never (ay, I rauft give liberty to my felfe in this, I cannot choofe but faile in this,and fo lay afide their wafters : they have continual! war with Amalek, they never makepeace with fin . and that's the difference betwixt fpirituall men and others, they are as a Spring : for if an uncleane thing fall into a Spring, the Spring is not unclean, becaufe the Spring workes it out again : Indeed if it fall into a Pond or Pit of water, that fliall be uncleane becaufe it lies there, it cannot work it our. So it is with every godly man. in every regenerate heart there is a Spring of grace,though he may (omctimes fall into foule fins, yet he will work them out, andclearehimfelfeagaine: whereas another man when he is fallen into fin, continues in it, the guilt and power of it remaines upon his foule, and he ex- cufe$ himfelfe with the fmalneffe of it. S * This A diffe- rence be- twixt a godly' and a wicked man in re- gard of finnes. 6i No 6n is ("null, for i: is com . netted a- gainft an exact Law /4 Sermon Preached before This is a common fault, and therefore I will preffe it the more. Confider that which Chrift [alth^Hcaven and earth fiallpajfe, but the leaflet of this Law Jhallnot pjffe : What is the meaning oi that i It is as it he had laid, fome things h the Law of God you may thinke [mail, which are but iotas, though other things bee greater ; but take you heed that you kcepe every parri culaf tor there is not a jot of ir, but the Lord will have all his fervants regard it exa&ly 5 they fhall have refpcft.to every Commandemcnt, and to every part of that Commandemenc , the lead particular in his Law (hall not paffe away. For confider, if itwerenot fo, it would be a prejudice to the Lords wifdome, for there would be fomethingthat he commands which we might flight. But the Lord that hath commanded all both great and foall, knowesthatit isbefttbatall I (ball bee kept, and therefore though heaven and earth (hall pifle, yet the leaft jot of that Law (hall not paffe 5 that this is the meaning of the place you may fee by Cbrifts expofition of the Law. The Pbarifees faid, ^Adultery muft not be committed, but I fay (faith Christ] Hee that lufts bath com- mitted adultery in bis heart: They faid, 7 oh mulinot faeare by the Temple, butlhy^SMare not at all : they faid, An eye for an eye, and a tooth for a tooth, but I fay, youmuji forgive y oar brethren. Thus wemuft labour to refiftinevery,eventheleaftparticul3r,andreformeour felvss in the omiffion of the leaft particle of the Law. And fo much likewife for the fecond point. Thirdly, we come now to confider what it is that turnes away his wrath, and that is Zeale. Phineas hath ywrathl t timed away my tvratb> while hee was zealous for my 1 fiie 5 , The third general! point > Zeale turnes a wa the (jmmmons-houfe of Parliament. fake^ fo that Zealcturnes away the Lords wrath. You (hall fee it exemplified in Elijah's anlwerto the Lords demand, iKing. ip.4. What dojttbcu hrc Elijah? As if he had laid, what haft thou done abroad in the world-? Sayes he^lhaveieenezealom for the Lord of Hofls, becaufe the Children of Jfrael have broke thy covenants, throwne downe thine ^Altars, and killed thy Prophets, and I only am efcaped. As if he had faid, I have done the moil I could for the lafety of the Church, I have bcene zealous for the Lord, and there- fore he prevailed with God for his own deliverance. You may fee it likewife in lehu,who being zealous not in wordonly, butindeedalfo, turned away thewrath of the Lord. And you may know it by the contrary, that it is zcale that turnes away the Lords wrath, becaufe it is coldnes and luke-warmneffe that brings on his wrath, Rev.$m-i6. confider there, what is the reafon why the Lord will fpue out the Church of Laedicea, and caft it away? Becaufe it was luke-warme, and therefore the means to continue or procure his favour ,is it not heate and zeale i Againe , Revel, 2. 4. The Church of Efhefa fell from her fir ft love, what then $ Therefore I ml come againfi theefhortlyyand remove thy Candlejlkk. Then to abound in love, fo that our workes may bee more at laft, than at firft ; to be zealous for the Lord, is the way to (lay the 'Lord among us, and to continue his Gofpell of peace. Therefore (by the way) it is not only the great fins of the Land that are caufes of G o p s wrath, but the coldnefle of them that are otherwife good, thatcau- feth the L o r d to remove the Candlefticke. The S4 very ,263 1 Proved by Scripture and in- stances. I Elijah The truth of it ap- p cares from the danger of Luke- warmnes. Coldnefle provokes as much (inne. 2<*4 Which is a ftirring up of af- fection. 2 For the Lord. A Sermon Preached before 3 There muft be with it intention of a&ion very coldnefle of the Church of Ephcfu*, In falling from her firft love •, the luke.xvarmeMJfc of theZW/. ceans, the Lord would not indure in them. Let every man confider this- is his zeale now as much as it hath beenc, if not, let us know that it is rec- koned coldnefle, and luke-warmcneffe : the falling from our firft love, is the caufe of bringing Gods judg- ments on a Nation. But what is this zeale ? Zeale is nothing elfe but the intention of all holy affeftions artd anions. I will goe no further than this Text to (hew the nature of it. Mimas was zealous, that is, hce not only did the thing, but his heart burned within him with zeale for God. So as, Firft, there muft be a ftirring up of afte- <5tion; Secondly, it muft bee holy, it muft be for the Lord; and this is it that difcovers true Zeale, to looke oncly to the Lord, to havenoby-refpe&s, as there may be zeale that makes a great deak of heate, and yet it comes from the earth, although it makes as great a fhow as the beft. Againe,theremuft be intention, not only of afFe&i- ons, but alio of a<5Hon. Therefore it is faid, while bee was zedous for rnj fake among them : as if he had faid, this zeale oUvhineas was not kept fmothered in his own breft, but it brake forth into a#ion $ he had fom. thing for the Lord. And indeed, it is a<5Uon that glorifies God, and that benefits men,onIy anions ftand on our reckoning : for you know God judgeth every man according to his works. Itisadlionthatdothour felves good,that makes us ufefull,and fer viceable to men • and the Church ,that makes us inftruments of Gods glory .Therfore ad acti- on the Commons -heufe of Parliament, on to affcdion, and know that zeale ftands in both, for it is the intention of holy anions and affe&ions. I will ad no more in the explicarion,but will briefly apply K And firft, if it be zeale that turnes away the Lords Wrath, then why fhould wc difcouragc zeale • by it I dare be boldto fay the City ftands. Why do wicked men cry down allreligion and zeale under the name of precifcneffe,and overmuch flri&nes of Iife,walking bouldly in the ftreets, and reckoning it their glory to wound God through the fides of men? So that they make thofc that bcarcthe name of Chrift, ready to reckon that their (hamc which is their glory • to hang downethewing, andtofeekecornersrohide their heads in : whence it is,that the fcrvants of Chrift follow their Mafter afarreofF, as if they were halfe afhamed of his fervice, when as they fhould wcare his Livery in open view, as accounting that their greateft honour. It were well,if f ome mcanes were ufed to pre- vent this. If it be zeale that turncs away the wrath of God, we fhould doe well then to nourifh and cherifh them that are zealous. Are not Religion, and zeale the two which hold all up? Are they not the Pillars that bcarc up the Church and Common- Wealth ? Are not they the refcues that deliver the Citie ? Yet do not wicked men witn them, asthofcthat to lop the Tree are ftill hack- ing at the boughes? But the Lord ftill holds them up, and the world for their fakes. For why is tljtis heape of chaffeprefcrv'd from burning? Is it not be- cause there is fome Corne,f ome Wheatc mixed there- with? If the Corne be once out, will not the Lord (as men ufc to doe after winnowing) fet the chaffe on fire? & As i65 [ Vfc i. Not to difcouragc thofc that be 7CaloUS The fre. quency o fuch dis- courage- ments. The ill ef feds. Zealeand Religion , the Pillars ofChurchj and Com- mon- wealth. 66 ji Sermon Preached before They are Gods Pcarles, though caft out in the world. Vfe 2. Contai- ning ma- ny Conyi ftions of [our want As Women with Child arc grieved to be delivercd,fo the Lord ftayes till the world be delivered, as it were, of all his Eledk ones,- of all the Saints, of all his holy and zealous ones, and then (hall be brought forth the Iudgment of the great day. The World may caft out thefemen, as the Sea doth Pearles,among mire and dirt,but they arePearles notwithftanding $ God knowes them to be fo, and wife-men know them to be fo3 yea, Pearles excelling other men, as much as Iewels doe common ftones, as much as Lilies and Rofes doe Thornes and Brycrs, a. mong which they grow. What's the reafon that jE/f- jah is called the Chariot of Ifracl^ndthe Horfe< men thtr- of> but becaufe he was an holy man, that did much for Gods Glory, that cfichtrore advantage the State at home^an&did more prevaile abroad,than all the Cha- riots and Horle-men. And may toot we apply this to the zealous among us : Therfore,when we injury any of them, doe not we cut off the haire from Smpfins head, wherein the ftrcngth of every Country and Na- tion, and every City and Towne confifts * Yea, the cutting off of them, is like the cutting off of his lockes, which the more they grow, the more ftrength a King. . dome hath* I fay no more, but commend it taevery man in his place, wifhing that you would let it be your gcnerallcare to encourage true Religion and Zeale, the omitting whereof, I am perfwaded, is one of thofc things which caufeth the Lords hand to be ftretched forth againftus. Secondly, if it bee Zeale that turnes away the Lords wrath, then where is the Zeale that fhould be among us * Arc the Commons -heufe of (parliament. Arc we not rather fallen "into thofe latter times the Apoftle fpeakes of, which fiiould have a forme of Religion without the Zeale, and Power and Life of it < And if Zealeturnes away Gods wrath, "certainly then this formality, this overlinelfe of Religion this coldneffe without Zeale and Power, is k that brings on h!s wrath. It istrue,and we cannot deny but know- ledge abounds amongft us, as the waters in the Sea: But where is the Salt ? That is, where is that Zeale, and holinefle that fhould feafon all our knowledge ? Where is the Fire that fliould adde pra&ice to our kno wledge,and make it an acceptable facrifice to God ? Wee have the light of former Times, but not their heat: As he complaines, Ignu qui in Farenlibm fuit calidut, in mbis Imtdm^ The Fire which in ancient Times was hot, is now only light. We thinke it en- ough to goeto Church, to receive the Sacrament, and fo to keepe a round, as it were, to doe as moft doe, being carryed about with the generall courfc of the World, as the Planets are with the reft of the Spheres, contrary to that which (hould bee their proper motion. But , I befeech you , confider it. h this Religion * Is this the Power of Godli- neffe 3 is this to bee Baptized with the H o l y Ghost, which is as Fire «? Surely, Reli- gion (tends not in thefe outward formalities , but in changing the heart, in making us New Crea. tures, in mortifying our Lufts, and thorowly pur- ging out the love of every corruption. There- fore, if you will turne away Gods wrath, turnc J your formality into £eale, that is, content not your (elves with the performance of the duties of Religion 1 externally, f 167 of Zcalc. 1. From the forma- lity of the Ti'ncs. i<58 ji Sermon Treaded before t. Canvi ftion. l:iom our want of afTc&ion for the Lord. 2. Againft fione. Diflferen- ccs be- twixt Ha- tred and Anger. i Hatred is con ft ant externally, but get that wherein the power of godli- nefTeconfi{ts,elfethe outflde of Duties will not divert Wrath. Againe, did £ealc turne away the wrath of the Lor D5then where are our zealous affeftions i Why are we not zealous for the Lord, and zealous againft (In i You know Chrift died for this end,that he might purifie unto himfelfe a peculiar zealous people of good workes, Titus 2, 14. Men doe good anions as aTaske, they aregladwhentheybeover; but doe you them with much intention, much fervency, much defire , bee you a people zealous of good workes. Therefore in Romans 12. n. They are put together, bee fervent in fpirit, and ferving the L 0 r d ; im- plying that the Lord refpeds no fervice, but as it is joyncd withfervencie: Thereforeknow,thatitisnot enough to ferve the Lord in an ordinary Trad, you muft mend your pace to heaven j it is not enough to go,but you muft run the way of G$ds Commandments. And as you muft be zealous for him, fo you muft be zealous againft evill : For you muft know this (and markit well) it is not enough to abftaine from fin, it is not that alone that Cod will accept, but he lookes that you fliould hate fin. As it is faid of Lot, his righteous foule was vexed with the uncleane converfation of the Sodomites, that is, his heart rofc againft them, there was an inward diftafte againft them ; the like you fhall fee in David and CMofes. You will fay, I hope Ideteftfinne,andamangry with it. It may bee fo$ perhaps you are angry with finne, but Zeale you know is an intention of the affedion of the Commorts-bekfeof Parliament. 269 of hatred^and it is required that you hate fin : Rev. 2 . 6. This th9tt baft, that thou hat eft the tvorke of the Ntcolta- tdns> which Ialfo hate. You will fay , how doe they differ 1 You (hall know hatred by this. Firft,it is a conftant affe&ion,u abides with us • An- ger goes away as all paffions doe, it is but for a fir, for a flafh, on fomc occafion. Againe, hatred isalvvayesof generals . theSheepe hates all Wolves, we hate all Toads, all Serpents. I fay,whcrefoever there is hatred, it turnes to the whole Species. Now doe you hate all fin, all kindes of finne, one as well as another '. Do you not only abftain from chem,but alfo hate them,of what fort (bever they be i Laftly, Hatred feekes the utter deftru&ion of the thing hated. Anger would have but a proportion of Iu. ftice,asL-^r//?.fayes. Now is it fo with your Do you feeke the utter deftrudionof fin, abftaining not only from grofle fins, but from all dalliances, from the leaft touch of fin,cleanfing your felves from al pollutions q[ the flefh and fpirit-f If you will be zealous for the Lord, then know that this is required, that you not only doe things, but that you doe them zealoufly, that you not only abftainc from finne, but that you hate it. Againe, if it bee Zeale that turnes away the wrath of the Lord, then where is our boldnefie5our cou- rage, our forwardntfle for the Truth < Why are we fo fearefull and (hie of doing the thing that other- wife we thrnke meet to be done < For zeale hath that property among the reft, it makes men bold $ the Zealcof the Apoftles was knowne by their boldneflc. But you will fay, A man may be too bold. It a. Icfcts again ft the whole Species. 5. Itrefts no: butin utter de- ftrudion. ludge of our Anger by the ft markes. 3. Convi- ct 6 From our want of cou- rage for the truth. 0bjt8. 270 From the danger of too much boldneffc Danger of Excefle mult bee pievented by a well regulating our bokle ncfle. J. Sermon Preached before The Ob je&ion is profecu ted. And more fully an- fwered. 4„ Con virion. Rom our want of Zeale for the Church. It is very true - when the horfc runs up and downe, and is ac liberty, the more mettle the worfe,but under the bridle, and in the way there cannot be too much, keep the fheame within the bankes,and let it runnc in a right Channel), and then the ftronger the better. It is good therefore in this cafe to come to a dis jun&ion, which is the thing that Elijah advilcd, if Bad be God, follow him i but if God be God, follow htw, and follow him to purpofe. And as Luther wrote to CMtlan- tthon, when he began to faint ; W hyy tJieUHilbcn, if this be the Caufeof God, why (hould wee bee dis- couraged? Why fhould we goe coldly about it i If it be not the Caufeof God, why doe not we defift al- together f This Disjun&ion put life into him. I, but dilcietion and moderation muft be ufed. It is true,but doth this croffe your zeale * Doth one Grace croffe another? Prudence doth not abate diligence, but guides it inks worke. It teaches not to doe lefle, but to doe better. Therefore, as for Modcration,you muft know it (lands in avoyding the Rocke, in de- clining the extreme, but Moderation in a right courfe is noc moderation, but lukewarmeneffe, andcolde. neffe. Laft of all, to conclude this point, and only to name the reft. If Z?aleturnc away the wrath of God, then where is our zeale for the Church of G o d i Why doe not we take its cafe to heart i Why have we not the bowels of compaffion to lament over its conditi- on, as if it were our owne < It was a moft commen- dable thi g in old Eli, when he heard the newes that the battell was loft, that his fonncs were flaine, that moved him not fo much 5 but when he heard that the Arke the Commons -beufe of Parliament. Atke of God was taken, that amazed him, fo char he fell from his feat and brake his necke. Confider this and know, that it is required that you be zealous for the Church. Let our Gallants confider this , chat care not how things goe. And thofe that will have the Church negligently regarded, let them confider that a curfe abides him who doth the workcof the Lord negligently. And know, that though the Lord be angry with his Church, as many times he is, yet your zeale on its behalfe, your prayers for it, your coft upon it, your labour about it, yea, whatfoe- ver you do for it, is acceptable to God even then when he is angry with it, when heeaffli&s it. David was angry with ^Abfalemy loab makes a fuit to him to call home his baniflied3though David was angry with Ab- falom, yet loabs fuke to David was very acceptable, he could not,have come of a better meffage. Soyou cannot doe a more acceptable worke, than to feekefor the Churches good, andtoprayforitsprofperity. It is true indeed, the Lord will take care of his Church, and they that be enemies to it (hall not be gainers • as Zacharj 12. 6. They that feeke to hurt the Church j of G^o-d, (hall bee a* a company of Sheaves that goe ! about to fupprefeaColeoffire, which frail con fume them ' all. And they that goe about to devours the Church, (hall be like a man that thinkes to devour a cup of poi- fon, but by it is killed himfelfe, or like a man that goes about to throw up a (lone that is too heavy for him, which falls back,andcru(hes him to powder. Alithefe expreffions there bee in that Chapter. It is truehec will not caft away, the care of his Church, hec will defend it againft them that oppofe it 5 but in tic mcane 271 Zeale for the Church issccep- t^ble to God, even when hee is angry With her. It is dan- gerous to wrong the Church *7* J. Sermon Treaded before Dire&ion what wet muft doe for the Church. Abroad, At home Concer- ning the Church at home i things are -Ttommcn- | ded to co- ! fiJeration meanc rime, if you doc not your parr, you (hall lofe your glory, nay, you (hall be guilty of Negligence, whichwillbringa Curfe with it upon you. But you will fay, What would you have us to doe for it t I anfwer, We muft confiderthe Church abroad, and at home. For the Churches abroad we will not prefcribc un- to you my particular direction, oncly we will com- mend to you this generall, That you feckc their fafcty and prcfervation, and the propagation of religion a- mong therewith all care and intention,as youfliall fee occafions and circumftancea to require. But for the Church at home, you fee the L o a d hath begun to make a breach upon us. And as it is in Ezek. 22. 30. Hit feekes for a man among us that may ft and in the Gap. Ic is well done that you have gone fo farre, as yoa have, but remember that it is a tl£ng that the Lord de- fires. And know wichall,that the Lord markes what every man doth for his Church, he obferves who is zealous, and who fitsftill, he takes notice who doth nothing, who doth fomcthing, and how much every man doth : As Mai 3.16. The Lord barkened, and heard, and a Booke of Remembrance was written. The Lord harkens and heares what every man fpeakcs,what eve- ry man doth, yea, to what end, with what heart ; how his Cnurch is thought upon. Confider this therefore, that you may beftirreduptodomore. You will fay. What would youhave us to do more? I will commend thefe three things unto you, andfo conclude this point: Firft, the (jmmons-houfe of Parliament. Firft, doe as Phineas is in the Text faid to doe, the thing he did to turne away the wrath of the Lord'was executing of judgement in the punifliment of zimr) and Cos hi that had committed that great finne. And marke this, when Vhineas began toftirre, the Lord ceafed to ftrive. And# know, that the L o r d re. gards not fo much what the particular fins of a Nati on or Church are, aswhatthea&ion, the behaviour, the cariage of the State towards them is. Doubtlefie I the a&ion of both the Houfes of Parliament declaring their zcale both now and heretofore, hath been a great j meanes of turning away the Lords wrath, and will be more and more, if youdc#fo more and more. This is a thing I cannot baulke,feeing the Text calls me on it 5 that this zeale of Phineas, this aft of his in punifh- ing fin turned away the Lords wrath. You will fay, what things fhould we punifli ? Three things, Firft, Whoredome : you fee here the people committed whoredome,as it is plainly mentio- ned by the Apoftle. Be not yte fornicators as feme of them were, and fell in one day fe many thoufands. Another fin was Iddatry, they joyned themfelves with Baal-Peor. And there is a third fin,not mentioned here,but is as frequently mentioned by the Prophets, to have a hand in common judgements as any other, and that is In- juftice ; when righteoufnefle is turned into Hemlocke, | and judgement into worme- wood •, that is a thing that muft bee remembrcd among the reft. Indeed there may bee miftakes in the adminifkation of Iuftice , which through ignorance and the not perfed know- ledge of a caufe may be fallen into ; but the Injuftice, T that *7$ Execution of Iudgc- menc. Specially againft three things : i.Whorc- dome. t.Idola« try. L ihju. nice, 174 A Sermon freacbed before 2 Contenti on for the Faith. To which wefhould be provo k:dby the pn&ife of her ene mics, chat turnesrighteouihcffe into wormc- wood, aslfaidl before, muft be remcmbrcd,and that is,cither Bribery, or that ref peding of perfons in Iudgemenr, which is equivalent thereunto, and will come in among the reft. Ihefe be finnes,thepuni(hment whereof turncsaway the wrath of the Lord. Therefore remember thefe in particular, and ccmflder what it is to fpare in this cafe • Saul was loft by fparing Lsfgag : and remember what Elijah gained, /and lehu gained by being zealous. The manner we will wholly leave to you, only, be zealous for the Lord. The fecond tiring you mufirdoe for the Church, to turnc away the Lords wrath,is,to contend for that which maintaines the Church, ImeanejFaitb; main- taine that which maintaines you, prefcrve that which preferves you, the whole Church and Kingdome.We will therefore commend to you,that of Iude>l exhort yoti, faith he, that jot* contend for the faith which was once given to the Saints : Markc it, you are to contend earneftly,for fo much the word implies, herein we are to be contentious men. The very example of our ad- verfaries may teach us to contend for the Truth, if we confider, how they contend for the contrary* if we obferve what unity there is among them, what joy nt confent in oppofing the Truth. Again remember what you are to contend for, it is for Faith, for the whole do&rine of Faith, every jot whereof is precious,and it is the Faith that was once given to the Saints, As if he had faid, looke to it, if you lofc it, it fliall be re- covered no more. Christ will not come againe from Heaven to deliver this point of Dodrine. And againe, it was once delivered to the Saints, for the Qommons-houfe of Parliament. for what i Certainely to beekeptaswekeepePearles and Iewels, that it may not fufter the leaft torment. And let no man fay he harh nothing to doe to with this, for it isthe common faith which every man hath to doc with: you know in common things wherein every man hath intereft, every man is ready to main- taine his right. Confider this, and ftand for the whole Faith, for all the dodrine of Faith, and know, that | thefe are matters of exceeding great moment 5 all that we have faid before of the punifhment of In juftice, Whoredome, Idolatry, and Superftition, <£r. is not fo much as this; for a man may turne afide to thefe fins, and yet have a right judgement,but fo long as the judgement is perverted, the foulc is irrecoverable. Againc, thefe arc of exceeding great confequence, for what Elijha did with the Syrians, who when they thought they were led to the man whom they fought to take, were brought into Samaria to be taken $ the fame falls out where thereisanerrourof faith: that which men thinkebuilds them up unto the Kingdome of God, leads them to that which will be their defini- tion. Therefore contend for the Faith,for the whole doftrincof Faith,for every point of Faith,and remem- ber to contend for it earneftly . The third and laft adion that we will commend un- to you,is this,Labour to do that mod which will moft glorifie God, that is,endeavour to fet up alearned Mi- niftery in the Land and Church : you know it is a great complaint, My people ferijh for want of knowledge 5 and who are they that perifti? \^d£t. 20. '28. Evtnthe flockt that God hah fur chafed with bis owne bloud. And at whofe hands muft it be required rr It is true, *75 Advance- ment of the Mini- ftery. Ta we 17& By fetting a Candle in every Candle- fticke. A Sermon Treaded before By kee- ping out dogs that will de* vourc. wee are the Vines that beare the Grapes, but you are the Elmes that muft hold up the Vines. It is true, wee are the Shepheards to defend the flocke, butir muft bee your care to fee that every flockc have a Shepheard.Is it not a lamentable thing to fee how ma- ny perifli for want of knowledge in Wales, in the Ncrcherne Countries,and in many places befides. Is it not your part to take care and labour as farre as you may, that every Candlefticke may have a Candle fee in it to give light t That every Parifh may have an able Preaching Miniftcr. It is true, every Pa. rifh cannot bee provided for alike* Starrcs are of dif- 1 fcrent magnitudes, fome Starrcs are greater, fome are Idler , fome Starres fhine not at all , forac a- gaine fhine in another Hemifphere, and not in our owne, fome fhine like Meteors for a little time, and then difappeare againe: let it bee your care, that all Starrcs that are in the Firmament of the Church, I mcanc thofe that arc to difpence the myfteries of falvation, may (though wcakclyyet) like true Stars fhine, Thefe things we muft commend to your care, onely remember this , you know the wrong that is done to the flocke, if dogges bee fuffered among them, therefore let them bee removed • I meane thofc that endeavour to put out the light, that fo they may the better prevaile, and teach their do<5hines of dark- nefle. As when the day is done, the beaft wanders a. broad • and doe not we finde it fo amongft us * For where doth Popery abound fo much, asinthedarkc places of the Kingdome * I befeech you confider this and be zealous. I fhould have added more,butfo much fhall fervefor the third point* The the Qmimons-houfe of Parliament , The other I will but name ; and indeed I will the ra- ther name them, though I doe no more, becaufethey follow fo one upon another. You have heard that Cods anger brings all evill, that fin is the caufe of that anger, that it is zeale that turnesaway that anger. Now Fourthly itfollowes, that if you be not zea- lous, his jealoufie fliall grow hotter, it fliall encrcafe more and more. The very word Iealoufie hath fome- thing in it 5 when the Lord lookes on a Church or Na- j tion,the lofle of their affe&ion breeds a jealoufie,which is intended more and more, if there be not care to pre- vent it. Therefore when the Lord is jealous, he fends fome token of his jealoufie. as when a man firikes,weknow he is angry 3 fo when the Lord fends a Plague among us, we may conclude he is angry , When a mefienger comes, the fooner he hath his anfwer the fooner he is gone, but he will ftay till he hath his anfwer: and will the Lord fend his meflenger in vaincc'Doth he not fend it for an anfwer? And what is the anfwer the Lord looks for i That you Faft and Pray,and humble your {elves, and turne from your evUl wayes,and be zealous for his fake. What clfe is the end of all his judgements £ Are they not as medicines, or plaifters to heale a Church, or a Nation or a particular perfon i They will flick on till the fore be healed, but when it is healed they will fall off: fo you fliall findthefe judgments of the Lord, as long as we remain unreformed they will flick by us, till we be healed the playfter will continue. Therefore are thofe phrafes in Scripture, his hand is ftr etched out ftill and jlill; as in Deut.i 8 . TiUwek heale&>be mil not make an end of correcting; he is now as it were engaged; T 2 and *77 4 Generall point If wc be not ■zealous , : Gods jea- ; loufie growes hotter. And his meffenger muft have an anfwer. ■ «*• 278 , Meanes to flop lils wrath is toftandin the ??> A Sermon Preached before Which confifts in faithful! : prayer. 5 Generall point, lea loufie for the moft part (hall Proceed to utter de- ftruclion and you know when a man is engaged ro proceed in a thing, hemuft go on till he hath brought it to an iffue, elfe it will be counted raflineffe 5 and doe you thinke the Lord will turne from his wrath now it is begun, unlefte we give him an expe&ed iflue * It cannot be. What fliall we then doe ! The way to flop his wrath is toftandin the gap: when a breach is made in the Sea, or in a Riveras long as the breach continues, the waters come in upon the Land $ the way to pre- vent further inundation, is to make up the breach.This Plague is but a g3p, a few may yet ftand in the gap and flop it : you fee what Fhineas did here alone, and it is much what one man may doc • thereiore let every man for his owne part humble himfelfe for his owac fins, let him turne from them, andbc zealous with God by prayer, by ftriving and contending with him $ for there be but two way es to ftand in the gap,one is faith- full and fervent Prayer, the other is Zealc againft fin, and in defence of that which is good. I will fay no more of this (for I doe but name the point) only re- member, that except you doe thus, this jealoufieof God (hall goc on, grow upon us, and wax hotter and hotter. Now the laft point of all is this, that the effed of this jealoufie (if it goes on) (hall be utter deftrudlion . therefore fayes the Text, That 1 con fumed them not in my jealoufie : as if he had faid,elferay jealoufie fhould have gone, and that jealoufie fhould have gone on, and that jealoufie fhould have beene confufion. Icisyet but a Plague,the Land is yet fafc (wherein you may fee rhe Lords great patience, andlongfufferingj but if romething be not done, if this jealoufie of his be fuf- fcred the Qommons-houfe of Parliament. fered to goeon, if nothing be done to prevent its fur- ther progrefle, his wrath will end in utter deftru&ion 5 you know I need not tell you, how nearewc were to this deftru&ion in Eighty eight,the Gunpowder-Trea- Ion we were brought much nearer • the Axe was then laid to the root: this was twice. I will fay thus much unto you, take heed of the third time. The Lord fayes, well, let the Tree ftand yet a while longer, let no more blowes be yet given it, that I may fee if it will bring forth any more fruit : but as I faid (and re- member it) take heed of the third time j the Lord hath appointed fin to dcftru&ion, and he expe&s your exe- cution of it. I will put you in remembrance of the ftoryof ^Ahab and Benhadad, It were good that you would reade the whole ftory, 1 Kings 20.26. you know what was Benhadads behaviour to him ; the Lord delivered him into his hand, he offered him what he would have, he entred into Covenant with him, fpared him, and lent him away $ butyoufliall fee what meffage was fent afterwards , Becaufe thou haft fpared him that was appointed for deftru&ion , therefore Jball thy life gee for his life. Sinne is now in your hands, let it not efcape execution ; I doe not fpeakc particularly of punifhment, that Heave to you, to doe according toyourwifdome, and according to juftice, according to difcretionandobfervanceof all circumftances. Only I fay this to you, be zealous, and remember, yea, let itremaitiewithyouasanirrever- fable truth, that thisjealoufieof Gods, if it goes on, willbedeftru&ion. Therefore, learne hence to feare • fecurity is like a 1 Calme before an Earthquake: you toow it is faid of I T 4 ' L4ifh? 279 Two.great deliveran- ces wee have had. Beware the third time. The ftory; of Abab isconfide- rable to', thispur- pofe. rfi To £q'\:<. i8o A Sermon Preached before There is a double feare : i. A feare that puts us upon indired meanes. 2. A feare I that fees us to worke on good meanes. L ii(h* it was a fecure people, and you know how they fared"; They vverefo fecure, that when an enemy came againft them it was like the fluking of a Fig-tree that hath the rippe Figgcs onit, which being (haken, the Figges fall into their mouth . Be not fecure, but feare, which is both a figne and a meanes of fafety. It is true, is there a double feare: One kindcof feare indeed bringsevillonas3andthatwe(hallfinde was the feare of Jeroboam, who bekig afraid, that by occafion of the peoples going to Ierufalcm, the king, dome would returne totheHoufeof David $ there- fore he falls to indirect policy, and out of that feare, caufed Golden-calves to be fet upinDav and Bethel. Indeed a feare that fetsus on wrong meanes is unlaw- full, as that very thing was the deftru&ion of him,and of his Houfe, for it loft them the Kingdome. So Saul bad a feare, but that feare was his undoing, becaufeit fet him a worke to ufe ill meanes, for when he was a- fraid he went to the Witch of Endor, which was his r uine, whereas it may be, if he had fought to the Lord, he might have obtained hclpe. But then there is the good feare thatXcommend un- to y ou,which is oppofite to fecurity ,that is fuch a feare as fets you on work to ufe good meanes : You fee Da- vidjNhm Ziglag was burnt with fire,and his men were ready to (lone him, what his feare fet him on worke to doe, to pray, to encourage himfelfe in the Lord, and and this feare turned away the evill. Such a feare was lehofaphats, when he feared, he humbled himfelfe be- fore the Lord by fading and prayer. Let this be your feare, and letit have fuch aneffe<3 among you, to ufe fuch meanes as fliall turnc away the Lords wrath. And, the Commons -houf? of Parliament. And, in a word, to conclude, and it fhall bs the laft word I will fpeake to you, marke it well, and hearken to it as newes from Heaven, as a meffage from G o D . When Aft came home with that great vi(ftory,the Spi- rit of God came upon Azariah* And he met Afa, and /aid unto him : oh A fa, andallludah and Benjamin he are me: if you be with the Lord, the Lord willbe with you, but if you forfake the Lord,the Lord jh all alfo forfake you. And this I fay to you all j if you be with the Lord3the Lord will be with you,ancHf you forfake the Lord he will rejecft you. But you will fay ,what great newes is there in this Y Marke it- we are apt to thinke, that to be with the Lord is not enough, but wc muft have other meanes, and props, and helpes. No, faith he, it is enough for you to fticke clofc to the Lord, and to take no other care,for the Lord will be with y ou,who is Almighty, and able to defend you. Againe, we are apt to thinke, that though we for- iake the Lord, yet he will not forfake us : elfe why are we fo bold infinne i Why are not we more zealous againft fin i Why mourne we not for the abominati- ons that areamongftus? But the Prophet an fwers us for that ; if you doe forfake the Lord, the Lord mltdlfo forfake, and depart from you. Confide* it, aad the Lord give you understanding,, Finals. iC&Mj.i THE NEW CREATVRE: Or, A TREATISE OF SANCTIFICATION. Delivered in Nine Sermons, upon z Cor. 5« ij» By the late faithfull and worthy Minifter of Iesus Christ. Iohn Preston. Do&or in Divinity, Chaplaincin Ordinary to his Majeftic, Matter of Emmanuel Colledgein Cambridge, and fometime Preacher of Lincolns Ihke, i - - *-- --ii ,m ii ii The third Edition. Romans 12.2. Be not confirmed [to this world, but bee yet transformed by the mitring of your m'mde. G A I AT H. 6. If. f Tot in CbriJ? lefts neither Circumci fan availetb any thing* norFncircmeipon, but a New Culture. LONDON, Printed by R. b. for Nicolas Bourn e , and are to be fold at his Shop at the Royall Exchange. - * * 3 7 283 fug FIRST SERMON VPON THE NEW CREATVRE. 2 COR. 5. 17. Therefore if a man be in Qmfiy let him bee a Nen> Creature. E have propounded to our felves this me- thod. Fir ft to fhew that we are out of chrift, and there our work was to humble men. Secondly, to fhew what wee have by Chrift, and how we are made partakers of him, and that is done by faith. The third is to (hew what we fhould doe for Chrift, andherebeginstheworkcofSan&ification: for (as I told you) thefe were the three parts of the Apoftles Ambaffage : To preach the Law fir ft, that it might be a Schoolc-mafter to bring us to Chrift: And then ro preach Iuftification by Chrift: Thirdly, to preach San&ification. Now we have chofenthisTextasagroundforthe laft, having finifhed the two former. We will (hew youina word how it depends upon what Serm.I. The de- pendance of the words. z84 Serm.'I. Dependence of the Tbords . what goes before, that you may fee the f cope of the Apoftle in thefe words. In the thirteenth and fourteenth verfes of this Chap, ter the Apoftle tels them that he was ill ufed by them . So ne of you (faith he) thinke we are no better than out of our wits. It is no matter, whether we are in our wits, or out of our wits, yet we muft goe through the work of the Miniftery, of the Gofpell committed to us for Chrifts fake, that is, we looke not to you. It is the love of Chrisi thauonfiraimth w> we can doe no other wife. When he had faid this, he gives the realon why the love of Chrift carryed him along to doc this duty, whether he had wages or not, whether he had good report or not, yet for the love of Chrift he did it : For (faith he) we thus judge \that if one died for all ,t hen were all dead, that they that live fhould not henceforth live to themfelvest but to him that died for them : As if he had faid, Is there not reafon that we fhould thus negled our felvesfor Chrift, feeing he died for this end* that we fhould no longer live ro our fel ves, but to him, that is, he hath bought us atadeererate- therefore wee fhould no longer make our felves our end, but we muft live to him, we muft thinke what Chrift would have us doe, what worke he will fet us about. Now when he had faid this, heinfiftethinonepar- ticular3wherein he fheweth that he did not live to him- felfe5 but to Chrift: Wherefore, henceforth we know no man after the fejl); no not Chrift Himfelfe,thatis,we doe not regard any man for any outward refpeds, we doe not magnifie any man for any outward honour and excellency that he hath. Againe, wedoe not vilifieany man for the want of any Ttependance of the y>ords. 285 any outward excellencies, but wc magnific every man as he excels in grace : yea, Chrift himfelfe,though he had outward excellencies, as other men, yet we love him now only in fpirituall refpefts, as he is our Media- tour j we behold now every thing according to the Spirit. Now, when he had gone thus farre, he drawes this conclufion : Therfore if any man be in Chrift Jet him be a New Crea- ture."] As if he ihould lay, this is a confequencc that muft needs follow. If this be true that Chrift died, that every man that lives fhould livecohim «. then if any man will have part in Chrift, if any man think he have any intereft in him to be juftified by him, he muft be another man than he was before, hemuftbeaNew Creature, he muft know no man nor thing after the flefh, he muft live to the Lord, and not to himfelfe, in all things. So that now he drawes it from himfelfe, and raifeth it to a more high and general! conclufi- on : it is required,faithhe,of every man living, that, if j he be in Chrift, he muft be a New Creature, thatis,hec \ muft put off himfelfe altogether, he muft be no more the fame man he was, he muft lay a-fidc himfelfe, and put on Chrift lefus, he muft be madclikc him. We will not ftand longer to open the words, be. fcaufe we (hall doe that in the handling of the fevcrall points that (hall be delivered to you out of them. And firft wc will take this plainc point that the words af- ford us. That San&ification muft needs foUm lufiifisatm. Or, if you will, take it in the words that are laid downe in the Text, Whatfiever is in Chrift, that is, whofoever will be juftified by Chrift, muft have a new Nature created Doft. Iuftificati- on,and Sm&ifica- tion arc infepa- rable. 286 luftification and SanSlificaUon infeparable. Serm. I. created in him by God ; for that is the meaning of it, " whofocvet is in Chrift muft be made a new man, he muft have another Nature,which is created in him by God, that is intimated by this word Creature. Now in the handling of this point, we will do thcfe two things: Fir ft, we will (hcwliow San&ificationarifeth from luftification, becaufe that is the maine fcope for which we chofe this Text. Secondly, we will ftiew you the reafons why they are infeparable, why the one muft needs follow the other, and then further open this Do&rine toyou,that whofoever is in Chrift, muft have a new Nature crea- ted in him by God. The firft thing that we have to doe is to (hew you how Sandification arifeth from luftification, and it hath a double rife. The one is from the Spirit that is infufed into us prclently after wc are juftified, or at the fame time,on- ly there is a difference in the order of Nature. Secondly, it arifeth from fomeaftions wrought in the minde, whereby a man comes to this conclufion • If Chrift have accepted me for his, if he be mine, and will juftifie me, and free me from my fins, then I will ferve him in all things. For the firft, as foone as any man hath taken Chrift, and received that Righteoufncffe of his by Faith,there is an union betwecne Chrift and him, upon this union the Spirit of Chrift is fhed into him, Gdl. 4. 6. Becauje you Are fomj C od hath fent the Spirit $f his Sen into yeu$ that is, as foone as you receive him, you havethafame Spirit fent into your heartsthat dwells in Chrift : and fo 1 How San- edification rifcth from luftificati- on. I By the \ worke of ■ the Spirit. How San&ificationarifetb from IuHijicatioti. 287 fo Gal. 5.2. Received you the Spirit by the rvorkes of the Law ^ or by the hearing of faith preached ? That is, by hearing thedo&rine of Faith : I fay,as foone as a man is juftified, he receives the Spirit. So like wife, Jfr.8.p. You are n$t in th'eflejh, hut in the ffiirit, &c. and he that bach not ^Spirit of Chriftisnoneof his, thacis5 as foone as we are juftified, God fends the Spirit of his Sonne into us, and if any man have not the the Spirit of Chrift, he is not yet juftified. Andtheltkeyou have Rom. 6. 2. when fome had made this objeftion, If grace abound, why doe we not finne the more, that grace may more abound * The Apoftle faith. It is im- ptfffible that thofe that are dead u finne \ jliould live any longer therein^ as if he (hould fay, Set a fide all your carnall reafonings, it is impoflible for him that is dead to fin,to live yet therein ; how can he ut the. cafe he could doe fo, it muft bee after long reafoning, but to doe it upon the fudden, and at one Smnon, as the Spirit fometimes doth, to take one word and by it to change the heart of man, it muft needs be the wotkeof an Almighty Power. Therefore in the 2 Or. 3. Chap, and the laft verf. when the Apoftle fpeakes of this great change,he faith, when wee reade or heare the Word, fee there the Image of God, as one feeth his race in a glaffe, and are changed into it from glory to glory, that is^ from one glorious degree to another: but how is this done ? It is done3faithhe5£j the Spirit of the Lord. As if he fliould fay, it is impoffible for a man to bee turned into the glorious Image of God. A man may as well fay,I will make a Clod of eartha (hining Starre, as to fay he can make the carnall and dead heart of man to be like the Image of God : It muft bee the Spirit of God bim- felfe that muft doe it, it is a worke above Nature: it I is therefore done by the Spirit, which doth enlighten 1 the underftandirig, and fo bow the will, that whereas before there was in man fuch a ftrong appetite, fuch a ftrong propenfiry to illy fiicha ftrong inclination that would over- weigh all the reafon that would bee brought to the contrary, when the Spirit hath trough t this works, there is fucba contrary inclination, fuch a propenfnefle to G o©i ^and' to th^t which is good,- chat it over ballariceth all the Temptations that the world, the fle(h3and the Devill can lay againft it* Is not this a mighty Power that muft doc this ? That whereas there was in a man before fuch a ftrong inclination to finne, thereis a difpofitipnfo contrary now arifeth from luftification. 291 now, fuch a defire Wrought in him, fuch aftrong impreffion that carries him to God, to C h r i s t, and to holinefle, that let all the reafons in the world be brought to the contrary, they cannot keep him off. But you will fay, thefe things that you fpeake are wonderfull things, how fhall wee have this wrought in us? By being in C h r i s t this wonder is wrought in us, when a man is once ingrafted into Christ, when hec hath once received him, this great worke is wrought in. him in his heart, hec is made aiVw Creature. But if you adde to this the fecond way of raifing this San&ification from our luftification, then you will undcrftand it yet more fully and diftinflly . There are certaine anions wrought in our fouls,by which thisSan&ification followes luftification, and J thofe arcthefc. Firft, when a manfeeth great reafon for it,for when a man is once convinced of a thing, thatitisbcftfor him to doe it, hee takes a refolution to him to pcr- forme it. Now when a man hath beene humbled^ and knoweth what finnc is, when hee hath had his heart prepared, when he comes in once to take Chrift, that is, when he feeth his ownc bafenefle, and Chrifts excellency; what he was without Chrift, and what he hath by Chrift, that when he expe&cd nothing but death,thenjhe Gofpell cameandfaid.Tbou (halt live: when hec fccth that Chrift deaks with him after this manner,then he thinkes furely, it is good reafon that I fhould fcrve him,before indeed we thinke his fcrviee to be an bard fervice, and we doe with him^as people that V 2 are Ser. I. 2. By cer- taine acti- ons in the mind and heart which are | the effects or' the Spirit him. I. Vpon the under- {landing. m 29* Se&m. I HjW San titration x.Vpon the affe- ctions. are under a tyrannous King,they refule to obey fuchan one;fo dot hall the world with Iefus Chrift. they think his Law to be an hard Law written with bloud , and they think him to be an hard Governour, fuch a King as they know not how to be fubjeft unto: But whc&a man is once convinced by the Spirit, when he fees rea- fon for ir,when he is perfwadedthat Chrift will govern him for his wealth, that Chrift hath differed for him, and freed him from the wrath of God, then he thinks thus; there is reafon that I (hould fuffer him to rule o- ver me,?and when a man feeth reafon for it , he comes then willingly to fubmit himfelfe to Chrift. This is the work of the Spirit , whereby he perfwades a man that there is reafon for ic, and it isartributed to the Spi- vir Job. 1 6. The Spirit convinced offin^ofrighteoufntsjnd of judge went, that is, it (hewes us that we are finfulJ, and that there is a righteoufmffe in C^//?toheaIethar, And thirdly,it convinceth us that there is reafon for it , why we (hould ferve God in fen&ification and judg- ment. The meaning of the word , He fhall convince, is that the Spirit (hewes us reafon why we (hould em- brace San&ification, and ferve the Lord in all things: Now when the heart of man is brought to this, to fee leafon and equity in this, then a man takes resolution to cleave to Chrift,to ferve him. Secondly,as he deales with the reafon, fo he doth likewife with the affections , for he begets love in us , which love fandifieth us , it fets us on vyorke, and turnes the whole heart , as the Rudder turnes the Ship, for it fits in the Sterne of a mans Soule, and the reafon (that when we are juftified we love Chrift) is, becaufe when as before a man magnifieth him- felft, ► « arifeth from Iuftification. fclfe,fetting himfelfe at an high rate3like a virgin that is coy andcuriousathinking no man good enough for her: now the Law comming and convincing him of the need he ftands in of Chrift, and (hewing him what he is in himfelf ,he is hereupon content to marry with the Lord thrift : Nay further,thc Spirit of God not only fhewes him the need that he ftands inof ae husband, he being not under covert,and deeply in debt, the whole weight of his debt lying on himfelfe, but it goes further, and (hewes him the beauty of Chrift ^ as loh. jq.n.To him that leves me 1 mllmanif eft my felfe ^that is ,1 will de- clare my beauty, and when the Spirit fliewes Chrift to the Soule, it makes it in love with him. We may (hew him to you an hundred times overhand yet beget not this affe&ion in you,but the Spirits (hew- ing is effectual to that end, and when you love him,you muft needs pleafe him in all things, it being the care of the married Wife to pleafe the Husband, So that whenthe heart is prepared by humiliation, and takes Chrift,love is wrought in the Soule,and love fan&ifics • for San&ification is nothing elfe but a fet- ting our felves apart from common ufes, and keeping of the heart clofc to GW,making it peculiar to him,and this love makes us to do : when the wife loves the hus- band,(he will be his altogether ,(he wilbc only to him, (he will be divorced from all Adulterers, and have no- thing to doe with them $ and thus the Lord deales with the affe&ions* ' 3 . there is wrought not only a love to the Lord, but a perfwafion that it is good for our felves to ferve him in holinefle: Indeed many times,to fatisfie our afletfi- ons,we love a thing too mucb,though we do not think V 3 our Ser. I, San&ifaa- tioibwhar, 3 Sclfe-love- is fanaifi ed. Z94 Hm SanStification Ingenuity is wrought. our felves gainers thereby, but in this matter the Lord pcrlwades us, that it is beft for our felves to fan&ifiel him in all things, to draw neere unto him, to fan&ifie his Name in our hearts -y fothat now not only love to Chrift, but even (clfe-love alto is fct onworketothe making us New Creatures • for the wayes of God art propounded as gqpd and profitable , and plcafing things, atid when the heart lookeson them,it fees them as good for itfelfe, fothat the heart turnes towards I them (as it cannot but doc to every thing that it ap- prehends to*be good and profitable to it.) So that when the Holy Ghoft (hall perfwade a man that it is beft for himielfe, that he (hall beft provide for himfelfe every way, by taking Chrift, he cannot choofe but come in, when he {hall fee it is beft for him to goe to the Citie of refuge, that he cannot live elfe, and that if he comes there he (hall have life, and not only life, but a kingdome too, and that the way that leads there- to is grace and holinefk; he will goe, and goe faft en- ough. When a man is perfwaded, Chrift is the Citie of refuge, to whom I muft goe, clfe I cannot be fafe, and that the way to him is to be a iterator*; this makes him to goe on, and willingly too, for it is out of felfclove. Againe , when a man is juftified and hath taken Chrift, 'there is bred in him an holy Ingenuity which makes him fo thankfull to Chrift, that he is afhamed to joyne Chrift with any fin: h$Rom.6.2i. Wbatfrtft bad ye in thofe things whereof ye are now ajhamed 5 you , are now afhamed to commit them any more. A man will thinke it now an unreafonable thing,tljar ( Chrift (hould doe fo much for him, be crucified for him arifetb from justification. him, and fo give him life, being before dead men that he fhould take flefh for the remiffion of his finnes, and that he, in recompence of this kindneffe, fhouldferve his Iufts. Therefore he reafons, as Iofefh did with his Miftre(Te5 Shall 1 doe this, and fo ftnne againft Cod yand mj LMajler^ he hath committed all to me • he hath done thus for me, and fhall I thus requite him t And as Na. than taught Z>d/Wtoreafon, Hath the Lord made thee King over Ifrael, and done thus and thus for thee, and wilt thou fei ve him thus ? So that Ifay there is a holy Ingenuity bred in us, whereby out of thankfulnelTe we will fhun whatfoever may offend him. Befides this, we are taught that we fuftainc another perfon, and every man defires to maintaine the dignity of the pcrfon he fuftaines. When a man is once in Chrift, he thinks not the courfes he lived in before,to be futable to the condition heisnowin. Therefore the Apoftle reafons, i Pet. 1. 14. FaQhionyour (elves no longer after the lufts of your former Ignorance,' but bee holy, as he is holy -y that is, if you take your felves to be in Chrifl^ and that yoube come unto God, admit not any more thofe lufts, which though they futed with your former (yet not with this condition; he reafons as Ne he mi ah did, Shall fuch a man as I doe this ? Laftly, which is the chicfeft reafon of all, As foone as a man hath taken Ghrift, andisjuftified,thereisa ftrong impreflion made upon his foule, by which he is caufed to cleave unto him, and to long after him,as the Iron doth after the Load-ftone, that cannot be at reft untill it hath attained ir. A man (hall fet himfclfc in the way^ of God, though it were but to give fatisftftion to the defires of his Soule. And indeed, were it not V 4 for *95 5 Noblenes of Spirit, A ftrong inclinati- on. $6 How Santtification Ser. I.j for this, wefhouldnotfervetheLord; thisraakesus New Creatures: I fay, there is a ftrong inclination in every man that is juftified, that hee candoenoleffe •than ferve the Lord even to fatisfie that. For example, ivhen Eliah had called Elifhah, hee could not choofe but follow him, all the reafons in the world could not keepe him backe : At the time when hee caft his mantle on him, there was an impreflion made on him ; as when Chrift faid to Levi, and Peter, and Andrew , and the reft,f ollow me,their profits,and nets, and fathers were nothing, they needed no more perfwafion, for there was a fecret impreflion made up. on their hearts together with Chrifts Word, and to fa- tisfie that they rauft needs follow him. Such an im- preflion as this, was made on the heart of Ruth tefoL lew Naomi, you lmowhowflieputhcrtoit,but2te/£ would not goe backe for flic loved her, and therefore nothing but death fhould fcparate them. And the fame was in lacoh to Rachel, fevenyeares, and fevenyeares jfervice, the length ojftime, and hardneffcof labour could not keepe him from his Vncles houfe, or drive him off, fuch a ftrong defire was planted in his heart towards her: and fuch a defire is planted in the heart of every Chriftian that is juftified, a ftrong inftind (as I may callitj a ftrong afFe&ion after Icfus Chrift, and hee muft needs goe on in the way es of San&ification, feeing there is no other way to fatisfie himfelfe. So that putting all this together, when a man fhall fee fuch reafon for holindTe, when he (hall have affe&ions of delight therein, of love thereto, whenhcfhallfee it beft for him, and that it is impoffiblc he fhould have the L o n d lefiu chrift (whom he fo much defiresj if arifitb from luftification. if he ferve him not in the duties of San&ification, hcc rauft needs come to a fixed refolution, I wil be another man, and runne another courfe, I will change my life altogether.^ will fervehim in holineffc and in the duties of new obedience. And after this manner doth San. dification arife from luftification i Firft,from a work of the Spirit, and then by allthefe paflages that go tho- row the minde of a man, which though they be not marked diftindly, yet are truly in the heart. Andfo much for the firft point. Now we will come to the fecond, which is, That luftification and SanSliflcationaroinfif arable, tbej cannot hdifjoyncd. But you will fay, this is a point that needs no pro- ving, I would (my brethren) it did not, I would that men were perfwaded of the truth of it,but we may fee by the lives of men that they are notpcrfwaded of ir, for their lives beloofe, and they thinke that if they can call on Chrift in the day of death,and cry for pardon,it it will bee enough, and that without fuch ftri&ncflc a manmaybefaved. Therf ore,to makcR clearc to you, you muft remem- ber this as a ground: no man can be faved by the fecond Adam, except he be borne of the fecond Adam : As no man could becondemn'd by the firft ^4«*-that wasnot born of the firft Adam^ for the reafon why all mens na- tures are corrupted,is becaufe all are borne of him. If a man were created, and did not dclcend by generation from him, he fbould be free from fins and fo could not be condemned,but comming out of his loynes, puts us into a condition of condemnation : And fo on the other fide, except you be born of the fecond Adam, you ihall not *97 Serm.I, DoB.i. Salifica- tion and luftificati- on are in- feparable. Reaf.x None Hi- ved by the fecond A* dam that are not borne of him. 289 iSerm. I. • Santtijication and 'gidf.l It is the will of Go4. not be faved • What is that •? You mud be made New Creatures, [oh. 1.12. As ?mny a* received him he made the font &f God: Whatjisthat a meere title i No5V.ij. They are born not ofbloudjtor of the wiBoftheflejh, nor of the willofman.bnt of the will ofGodfhat is,they are born ofthefecond^^w; and/^A.3.5. Whofoever is not born of the Spirit ,Jhall not enter into the Ktngdome of God. Now as our nature was corrupted in the firft Adamy there being a compact and covenant between God and him,that if Adam flood, all his feed fliould ftand with him; but if he fell, then that all that were born ot him fliould by vertue of that covenant, compaft, qr agree- ment, have his fin imputed to them, and fo fhouldbe corrupted, as he was, and die the death. So there was a fecond Covenant between us and the fecond x^idam, which is the new Teftament fpoken of in Ier. 3 1 . and in Ffeb.8.Iwillmake a new Covenant, faith God : And whatisthat ? 1 will put my Law in your minde, and write it in pur inward farts: that is, byvcrtue of the corn- pad and agreement, which is the New Teftament fol- lowing upon the former , all that (hall be faved by Chrift,fhallbebornof him, th?ymuftbe new men5 whofoever (hall be juftified by him, muft'bea new Creature. Secondly, becaufe it is the will of God • If is true, God might have faved us without it, if it had been his pleafure, it had been no more but calling men atthej hourc of death $ but it is other wife, 1 Ihef^.lhUu the will of God, even your SanBifi 'cation. And if there were no other reafon but Gods will, that thofe that be juftified (hall be fanftified, it is enough : God hath cal- led yon to holimffci hee hath appointed it, hewils «, hfiification infeparable. it, and his will is fufficicnt ro enforce it. Againe,confider wheawe are ingrafted into Chrift, it is not {imply an ingrafting, butrve are ingrafted into the fimilitude of his death andrefurrettion , Rm.8. that is, no man is ingrafted into Chrift, but fin is crucified in him, he is dead thereto, that is, he is a dead man in regard of the life of fin, and is alive to God; as Chrift rofefromthedead,foisheraifcdtoncwnefle of life. If it had been fimple ingrafting into Chrift; there had needed no further relation,buc we are ingrafted into the fimilitude of his death and refurre&ion. Againe, it was the end of the Lords comming • If he had come only to fave men, there had been no need of being New Creatures, but he came al(o to purifie unto himfelfe a peculiar people^ zealous of good works 3 and to deftroy out of man the works of the divell^ and to fur- chafe to himfelfe an holy generation , androyall Prieft-hood. Now whatfoever {he Lords end is, he never failes of, Againe, you muft confider , that to whomfbever Chrift is a Prieft, hcisalfo to them a Prophet aftd a King, he is annointed to all thefe Offices: and therfore if you will be faved by him, by thjs vertue of his Prieft.hood, you muft take him as a Prophet, that is, you muft take his counfell in all things, and not onely fo,butlie muft alio be your King • you muft not onely learn his way, but you muft alio be perfedly fubjeft and obedient to him , to walk therein. Indeed as a Prieft he reconciles God unto us, but not us to God, except he come with his other two offices , for man ftands out and will not know the way • and therefore as a Prophet, He is to guide our feet into the way of f tact: and that is not all , therefore becaufe our hearts are ftubborn, 199 Zeaf3. It is the end of our ingraft- ing into Chrift. Reaf.q{ It is the end of Charts comming. Reaf. j. Towhom Chrift if1 a Prieft, he is a Prephet j and King; SmBijication andhftification infeparabk. All the meanes tend this way. Fai h Thebiou4 ofChrift. Thc'Gof- peli; 3OO Serm. ijftubborn, and will not come in3 he exercifes his King- ly O ffice, and brings in fubjefiion every thought to the 0* bediencecf his will. Againe, look to all the means, as firft to Faith, the fame Faith that juftifieth, dothalfo purifie the heart- Having their hearts purified by faith , Afts 14. And at many as arefanttijieaby faith that is in me^ Atts 26. 28. And likewifethe bloud of Chrift not onely covers, butalfoheales, Hebr.g\i^. How much more flail the bloud ofchrijl, who through his eternal! Spirit offered himfelfe, purge your conferences fiom dead works , &c. It hath not onely vertue to take away the guilt of fin, but it iseffe&uall alfo to purge the confeience from the power of fin. Againe, the Gofpell we preach doth not onely offer Chrift, but likewife ckanfeth, Tou are cleane through my wordy John j. AndinPfaLii9,^. Wherewith Jhatt a young man cleanfe his way ? By taking heed thereto accor- ding to thy word. The Spirie,asit is a Spirit of Adoption , fo is it of Sandification, making clean the room where itdwel- leth, and making it a fit Temple for the Lord. Confi. derthe Sacraments, Baptifme doth not onely wa/h from the guilt of fin, but from the filth of fin alfo, from the blot and deformity of fin. And fo'I have done with thefe two points, how San^ification rifeth from Iuftificatioo, and that they cannot be feparated. Before we proceed to othq: obfervations, we will, by way,of Vfc, from the infeparability of Iuftificati- onand San&ification, draw this confequcnt, that, if they be infeparable, wcfhouldgoto God and befeech him, that having given us the firft, that he would grant The Spi- rit, Baptifme Vfe u Pray that feeing God bath jjaftiSed us,,Jie\ would al- fo fan&j US arifetb from faflification, us the (econd alfo. . If you have any aflfurance that your fins are forgiven you, let him not deny you this to makeyou New Creatures, they be infeparable, and therefore you have juft caufe to pray him not to ftpa- rate them, therefore you may claime them both as your due, feeing you have his promife for both , and you muft urge him on his promife .,we defire luftificati- on for our own fake; butSan&ification, that vvemay glorifieGod: and therefore, when you come to God with this requeft, Lord make me a New Creature^ that I may bring glory to thy Name , that I may ierve thee, and do good inthe place wherein I live, he will not deny thee. Confider but this very Sacrament which we are now going to receive* you muft know chat the Sacrament fealcs the whole Covenant of God, as i Cor. : i . This is the new Teftament in my bloud^ that is, this Cup is a figne and feale of the New Covenant which I have made with man, and which is confirmed with my bloud. Now what is that Covenant ? You (hall fee it in E%ek. 7,6.16. anditcontaines three parts, all which are fealed by this Sacrament. Firtt,he pro- rnifeth to wafh them from their filrhinefle,tbat is,f rom the guilt of their fins, which is the fir ft part. Se- condly, A new heart will I give yen t and anew Spirit I will put into you: that is, I will make you new Crea- tures , which is the fecond part of the Covenant. I Thirdly,I will call for the corn,and will incrcafc it,and willlay no famine upon you, &c that is, he will give; all outward comforts, you (hall inherit the earth, and | be heircs of the world, and of all in the world,f or the world is yours, 1 Cor.j. Allandallinit isyours. This is the whole covenant of God , and this he feales Shrm.I. Encou- ragements to pray tor Salifi- cation. I Gods promife in the Covenant 2 The co- venant fcalcd in tkc Sacra- ment. 1 Cor. 1 1 . 1$. ope- ned. Three parts of the Coye- nam. J02, Encouragements to pray Se RM. What keeps off from Cbrifl. $. The Covenant ronfirmed with an oathjwg. leaks to every one of you, when you come to receive the Sacrament, Jf you receive it worthily, for it is the new Teftaracnt in his bloud. Andthcforefeeinghefealesittoyou, that he will give you a new heart and a new Spirit, and make you new Creatures^ you fhould go to him andclaimc it of him, for you may fuc him of his own bond written and fealed, and he cannot deny it ; therefore beggc ir, and you cannot mifTe of it. This is a very comfortable do&rine, if it be well considered. For what is that that keeps a man from comming to Chrift, but his difcouragements ? He thinks it fo hard a thing to be a new Creature , that he cannot attaineir, that he cannot leave fucha courfcof life, and therefore he ftands off, and though he will come in, yet he will not as yet , becaufe it is a bondage intolerable. But you do not confider what it is to have a new nature : If it were to have a new life and an old beart,it were otherwife ; but the Lord will give a new heart, and if he will not deny you, but make you new Crea- tures, you may be encouraged to go to him : If there beany rebellion in your heart, any untowardnefle in your nature ; if you go to him for the rcmovall of it, it is impoffible he fhould deny you, having made [you a fure promife, and confirmed it with an oath. What the Lord fwearesto, he is fure to perform. In alltheBookof God, youfhall not find that he fwarc unto the firft Covenant, but there is an oath put to both parts of the fecond, Heb. 6.13. Becaufe he could net fweare by 4 greater , he [ware by himfelfe , that we wight have firong consolation , and ajfurance of forgive - neffi for Sanfiification, 3°3 neffc of fins. And fo the firft part is confirmed. And for the fecond, Luke i. 73. The oath which he /ware unto our fathers that he would give us ^t hat we lein» delivered from our enemies, Jlwldwalk before him who- line'ffe blithe dates of our life. Why then will you not believe it? Why will not you urge the Lord with this, and by prayer defirethe accomplifhment of it? As indeed though he gives holineffc of life, yet you muft pray for it, as welUs you muft pray for the forgive- nefle of fins. Itwas^^»/WhisfpeechfoP4«/5 -^22.13. Rife Pauldvd wajh awaphy fwnes, calling on the name of the Lord; though his fins were forgiven, yet he could not have aflurance of it, without calling upon the name of the Lord. Chrift promifcd to baptize us with the Holy Ghoft and with fire 5 that is, tofan&ifie us in greater mea- fure, yet wc muft call and call againe : So Luke 11.5, 6, 7, 8. You muft knock as at a mans doore that is a- flecp with his children and loth to rife 3 but if you knock long, and weary the'Lord out, and not fuffcr fcim to reft, then he will give the Ho{y Ghoft. There- fore, haye you prayed, and yet find not your ft Ives new Creatures ? You have your old hearts , and old lufts prevailing; yet you muft at length wa(h away your fins by calling on the name of the Lord. >And hereto you may be ftirred by the Sacrament, vvhicbis not onely to .give aflurance that your fins are forgiven, but likewife to draw more vertue from Chrift, to make up the breaches of our hedrts, and t&get more grace, and to be midemw creatures in a greater raeafure. So Serm.I 4. The end wiiercun- j to the Sa crament is appointed _ li 3o4_ Serm.L, How Sanftification Faithwot- keth on the pro- mifes of Salifica- tion. So that when a man comes hhher, he rauft confi&r ] wherein he is faulty, what breaches there arc in his heart and life, what impcrfe&ion there is in grace, and then he muft go to Chrift to repaire them. And as you bring more faith with you, fo you (hall carie more ftrength and comfort from the Sacrament. So that thus much I can aflure you of, let any man come with a ftrongdefire to receive Chrift, and to be a new Creature, and let him bring faith in the promifes of faa&ification, and it cannot be but he (hall be filled: The Lord will fend his Spirit into his heart, and make him a new Creature : Wherefoever God hath a mouth to fpeak, Faith hath an eare to heare, and an hand to take: Men forget chiSj they think that Faith is onely occupied about promifes of pardon and fbrgivenefle 3 but it is not fo, you muft let your faith on work, on the promifes of lan&ification, and when you come to re- ceive the Sacrament , you muft know you come to a Table where you have fadings, where you havefiew wines. And thus you muft feed on Chrift,not onely taking to your felves the promifesof pardon, but likewife of fan&ification, that you may be filled with the Spirit, which is as wine to quicken you , and to ftrcngthen you in the inner man, as well as the outward elements of Bread and Wine ftrcngthen thine outward man. So that thou maift not think thou received the Sa- crament as thou oughteft, when thou goeft away as weak as when thou commeft,when there is no ftrength^ no vigour in the inner man. And foin all thy daily fervices, when thou com- I meft to Chrift, thou muft eat the flefh of the Sonne of man, man , and drink his bloud , as the Israelites did every day feed on the LMannah. You mud remember his Covenant, not onely to pardon, but to fan&ifie you, and then you (hall live thereby, and every day grow ftronger and ftronger. I H B SECOND SERMON VPON THE NEW CREATVRE. He Woman of Canaan,though (he had no countenance from Chrift , though he ieemed not to heare her a long time , though he gave her croflc an- fwers, yet he commends her faith in an extraordinary manner at laft. She had never had that commendations,if fhe had not been put tothat difficulty a little: therefore,when you preffc God, when you (land k out, and are not diicouraged, in the end you (hall have it in a greater meafure, and it i will be a greater commendation of your faith. I ° X And 3°? Ser.IL 2 Cor. 5.17. Tlxrefore if a manbeinQirift, let him bee a New Creature. Thcfuo ccfle thac others haye had by prayer. \o6 sUTn. Encouragements to pray Grace may be deficed carnally. And fo it was with Ucoh^ if he had not wraftled as he did, he had never had that great reward which he had 5 he never had a greater reward for any thing that ever he did in his lite , than for his contending with God, when God rcfufed (as it were; when he drove with him,when he would not do it,when he feemed to be of a contrary mind ., yet when he held out, and did not give over till he had gotten it,he never got fo much at Gods hands. And fo I fay to every one of you • if you find it an hard task to get this change, to be made new Cr eat tires, you pray and have fought, and yet you have not got. ten it - yet be encouraged , doe it ftill , never give o. ver, you (hall have a greater meafure, as your prayers arc ftronger : for this you muft know, that when you 1 make requests to Cody according to Gods will, that then it J is the voice of his Spirit ; thireforc when you defire to be made new Creatures ,do you think it is poflible for God to. deny you? No, becaufe this defire comes from his Spirit. Now it is true, a man may defire to be made a new Creature , he may defire grace, and y«t do it in a carnall manner, that is, he may defire it , be- caufe he fees that he cannot be faved without it,he may defire it as a thing of nece/fity, that will make him fafe and whole , as a thing, without which he (hall pe- rifh: Nature may go thusfarre, but to defire to be made anew Qreature^ out of the beauty and tafte of it, out of a defire to pleafe God , and to glorifie him , whofe Name is called upon you , out of a defire to pleafe the fpirit that d wels in y6u, this is proper to the Saints,it is the voice of the Spirit, and therefore go on boldly ,God hathpromifed to heare y ou,he cannot de- nie you. See for SanBification. See how Chrift did when he was upon the earth, thofe that were lame and blind, when they came and cried after him, and would not give him over, he did not refufe to heal every one • there was not a man that was importunate with him, but, howfoever hisDifii- fits flighted them, chrifi refpe&ed them. Now do but think with your felvesjdo you think he lefle pities the difeafes of the Souleathanthedifeafes of the body? Do you think that he hath lefle compaflion now he is in heaven, than he had when he was on earth i Or do y ou think that His arme is (h$rtmdy that he cannot do as much now to heale the running fores that are on thy foule,as he did on earth to heale bodily difeafes? My brethren, if you do but feek to him , if you can get but word from him, if he fay but to you. Be whole, \i but rebuke thy finfulllufts, as he rebuked the (hall prefently obey him : He that was able to calm the fea, and that hath the ftrong winds in his power, is he not able to diflblve a flrong inordinate apprchenfion, a ftrong luft, a ftrong unruly affedion, and fo fet them at liberty k Certainly he is able. You know, the woman that had fpent fo many y earcs, and all that flie had upon Phyfitians, and could do her felfe no good by all , yet when (he comes to Chrift once,youfee it was done in an inftant. So,I fay, a ftrong luft, an old luft, which is contrary to this new Creature^ which it may be thou haft been contending with many yeares, and cannotget the viftory over it $ yet if thou canft come in this manner to him, and con- tend with him, and knock at the doore, and never give over till thou haft awaked him, certainly hee will give thee the Holy Ghoft, he will change and renew X 2 thy w Ser.I J. Chrift a- bie and willing to give San« edification. Encouragements to pray I 6. The great im- portance of it to us. thy heart , hec will fet thee at full libertie. This he hath confirmed with an oath, and whatfoe ver God hath lworn,he will perform it without all re fervatioa (where he is faidto do a thing without an oath, there may be a refervation left, therefore we ne- ver find an oath to the old Covenant) but he hath fworn to perform the new Covenant y and you know this is a great part of the new Covenant, togive a new heart, to make a man a new Creature , therefore, where the new Covenant is made,there this is repeated in ler. 31. and Heb. 8 . 7 will make a covenant with my people, and what is that?/ will put my Law into their minds, andin their hearts I mil write them^exzx. is,I wilf make them new Creatures. Therefore, I fay, this is a matter of much ufeto you, If you goc to Chrift, and labour to have this done. My brethren, there is nothing left for us to be affured, nor ^ny other experiment that we need have that there is another life, that Idus Chrift hath done thefe great things for us, and that the Gofpell is true, I fay, there is nothing elfelcftfor us, no other experi- ment in companion of this, that we fee we are made new Creatures : This is all the miracles that we have $ nay , I dare be bold to fay more, It was the greateft miracle that they had in that time, when all the mira- cles were wrought. And therefore you (hall find that Paul gives this as the maine argument, among the reft, That they frail be raifed againe at the lajl day , that they were in Chrift , that the Gofpell is reall andtrue. For,faithhe,W^4xv received the Spirit: We have had the Spirit which is t'leearneftjthe pledge,the annointing • you (ball find it I every where icattcred in his Epiftks , the receiving of for SanElification. of the Spirit is the maine ground that he builds on, as in the a C^.1.23. fie hath ejlablifbed us together with with you, and bath annointed us^ and fealed us, by giving the Spirtt as an earnejl into our hearts : As if he fliould fay, this is the Argument we have, that he fliould be faved j not, for all the miracles fo much as this , that we have received the Spirit • for that it is the true an- nointing we feele it in our klves, that fealeth and con- firmethus, we cannot doubt, having had experience of fuch a mighty work in us3that is, the earned and the pledge we have $ and therefore^, i.ip. He prayes that they might fee theexceeding greatneffe of his power working in thofe that believe 5 as if that would be a great confirmation to them, if once they fliould find an ex- periment of the greatneffe of his power : And [o^Phtl. 3.10. I care not for all the world, on this condition, that I might know bim> and the vertue of his rejurreclion^ (that \s) that I might know him by the power of his Spirit, changing my heart, killing my fins, raifing me againc5 and,in a word, making me a new Creature ,that I might know this experiment 5 1 looke upon all the world as drofTe and dung, as things not to be named. So, I fay, feeing there is nothing elfe left incomparifon of this, and when miracles were wrought, there was nothing like this, that we might have this experiment in our felves, we fliould goto God , and not give him over, till the work be wrought in us,that we might be made new Creatures \ That which keeps men off from religious courfes, for the moft part is difcouragement, they think they fhall not be able to go thorow it,when they heare tbey muft be made new men in allthings,that there muft be X 3 nothing J2L Ser.I I. Difcou- ragements hinder from reli- gion. Encouragements to pray Why God fuflters luft store* maine in his Chil- dren. opened. nothing that is old left, but all the old leaven muft be purged our, it difcourageth men,*becaufe they thinke they (hall never be able to reach it, whereas this is an afiiirance to thee, that if you go about it, you (hall not faile of your purpofe, but you (hall certainly bring it to pafle, becaufc if you f eeke it at Gods hands, he can- not deny you, only I told you, you muft pray. It may be for this purpoie God will not healethcc al- together, but fuffcr many lufts to grapple and to con- tend with thee, that thou mayeft be taught to doe this duty : and therefore we fhould learne togoe to Chrift, we fhould feed on him every day, and by that meanes w*c (hall be renewed, we (hall get new ftrengrh - other- wife what is the meaning of that, In this mount he will makeafeaft of fitted Wtntsy and of fat lings, of fat things full of marrow, of Wines fined and purified? Efay 25.6. The meaning is this 5 when you come to Christ to renew your Communion and your Covenant with him, which is done through Faith and Prayer, yon draw nearer to him, and rhat ftrengthneth rhc fbufc, as CWannah firengthned them in the wilderncfleyhatyou live by it- for every day there growes new diftanccs betweene Christ and us, we letgoeour hold, as it were,in forne meafure,and begin to fall off from him a little; therefore, every day we fhould renue this Co- venant,efpccially when we come to the Sacramenr : As Ionathan and D avid, they renuedthe Covenant of God a- gaine that was between them,as if there were a new So- lemnity of manage, if ic wereoftentobe renued, to make the parties joyned more united : make no quefti- on of it, we fhould renue our match with Chrift, wee fhould come neercr to him, that we may ftrengthen our for SanBification. 3" our foules, bccaule we recover our Communion with him. For what is San&ification, but a drawing neare to the L o r d i And then we draw neare when wee renue our Communion., and our Covenant with him^ when the match is renewed between us- and if we doc fo,we (hall go from him every day,as men refreshed at a banquet, like men that have fed on fat things full of marro \v, as men full of Wine. Be yon filled, net with Wine ywhexein is exctffejottt with the Spirit ; What is the meaning of that dntithejis, but to fhevv that the Spirit is like Wine, it ftrcngthens, and how receive we the Spi- rit f Is there not the fame meanes of rcnuing of it from day to day * Is not the lame meanes of rcnuing of it3 as there is of receiving of it at the fir ft ? Didft not thou get it firft by going to Chr ift,and lhalt not thou ftill re- gaine and repaire thy ftrength by that meanes i I can- not ftand to prefle this farther. Secondly, in that they are put together thus, Iuftifr- cation and Sandification; hence we fliould be ftirred up to prize it, to let it at the fame rate as we doe Remif. fion of finnes,bccaufe wc fee the Holy Ghofl doth fo. For feeing this thing is promifed,fceing it is chofen out among the great benefits we have by Chrifi, that we fhal be renued, we fhould learne fo to judge of it,to fet it at an high rate, in our conceits, to conforme our judge- ment to the judgement of the Scriptures. Every man would be content to be faved, but to be made zNew Creature, men are fofarre from reckoning it a priviledgc, that they reckon it a bondage : yon would f aine be free from Hell, you would faine goe to Heaven without fuch a neceffity put upon you ; this i^ the common falhion of men • but mark , the Holy X 4 Ghoft Serm. I, opened. Ffei. Set San- dification 3$ h ghin oureflcem as Iuftifi- cation. SanBification to be priced The ex- cellency frfthe new CttA* tare* i. Above old Lufls Ghoft puts this among the great bencfirs we have by Chrift. You know the comming of the UMefsias, how ic was magnified by the Iewes, what great things they (hould have when Chrift fhould come. What were thofe great things < One of the chicfe was , to makcthem»£tvC^4/tfW,tofet them at liberty from their fpirituall enemies , that they jhould be taught of Godjbat they jlmld have his Law written in their hearts , and have their hearts circumcifed to love him, that they fhould have new hearts and new fpirits given them 5 1 this is that great benefit that hath been fo much magni- 1 fied fo many yeares before the comming of Chrift, It is that which the ^poftles, when they came to preach the Gofpell, fet outas fo great a priviledge • learn we to prize it, for certainly there is nothing in the world fo precious as grace, whereby we are made new Crea- tures. It is a true faying, becaufe indeed there is no excellency that is like it, if you would re&ifieyour judgements , and teach them to apprehend things as they are ; therefore let us reafon with you a little for that old man, thofe lufts that you prize fomuch, that you will not part with, that youcherifh andnourifli in your felves, and you are enemies to thofe that are ene- mies totbem, I fay, confider wbatyoiftfoe, this old man, is it not the fickneffe of the foule ? Is it not the filth and the fouleneflTe of the fouler Is it not the flavery and bondage of the foule i And the new man , is it not the contrary < Doth it not excell it i Therefore as much as health exceeds fickn: fTe,as much as cleanneffe exceeds impurity, foulnes and filthineflc, as much ss liberty exceeds flavery and bondage 5 fo much and more doth the new man excell the old man. Befides, as much Crea- ture : this was incomparably beyond the other, as we flialleafily make thatplaine to you. Put cafe there were a man that had fairc Palaces , and Gardens, and Orchards, and all things that his heart could defire to have, but all this while he hath not health 5 would he regard this? On the other fide; fuppofe he had health, put him into a Cottage , if he have ftrength ■ would he not beare it well enough i That is our cafe. When Adam had all that, when he had loft Gods I- mage, when he had loft being a new Creature, he was like a man that was fallen into a great ficknefle, he was fallen into terrour and horrour of confeience, what good could all that do ? A man that is out of Para, dife, that lives as we do among men, that hath Gods Image renewed on him( which he loft) that is, made a ' new Creature Jbt is happy, when Adam was roiferable. \ Let 3'3 Ser.II, a. Above all world- ly excel- lencies. 06je&. Anfw. Two con- ations of Grace the health of the foule. V4_ Sbr. I, Santtification to be priced Grace s Mans pro- per excel lency. 0b\eB. Let us confider a little , What was it, thinke you3that made ^Adam happy in Paradife i Was it the being in a Garden full of plcafant things '. No, it was not tbar, but his Communion with God that made him happy. Therefore you fee wherein his mifery confifted, it confided not in the lofle of Paradife, for there hee was (till, hee had all that he had before for outward things, but hee felt fliame and horrour of Confidence, hee tele inward trouble and anguifhof fpirit, when he heard the voyce of God walking in the Garden : therefore it (lands not in that, but to be made a New Creature, is to bee put into the inward condition thai ^Adam was in, and therefore you have reafon to feck- it. If any thing in the world bee worth the feel it is this, to bee made a New Creature. Ail other things are not the proper excellency of a man, you know the Angels and the Saints want them, boo the beads enjoy them, but the excellency of man is tq bee made according to the fir ft Rule, tobeefquared according to the Image of God, after which hee was firfl created, and hee is never well till hee come to that. As no Creature is well till it have that excellen- cy belonging to thekindeof it: this is an excellency peculiar to man, therefore feckehappinefieasloogas you will in other things, you (hall never finde it, but in being made New Creatures, in having Gods Image repai: e J,in being (an&ified in body,and foule, and Spi- rit, this puts you into an happy condition. But, you will fay, thefe are but Notions,im3ginary AfTertions, we f cele not fuch things,give me that man chat hath the fenfe of this,that feeles more fwectmcfleio this, than Adam did in all his outward Paradife which he had f To ! as much m Iuftification. To this wee Anfwer : Firft, that there is a fenfe of it, though fpirituall grace bee a thing thatisnotexpofed to the fenfes, yet there is as true and as quicke a fenfe, as there is of outward and corporall delights ; becaufe, when you arc made New Creatures, you have a new life, and that hath new fenfes in ir-3 It hath a #fte, hunger and thirft, it hath as quicke a fighr, it hath every thing that the other hath- you know, the apprehen* fion of all the comforts wee have, is not that which ftands in the outward fenfes, that is not worthy the name,but the apprehenfion that the will and undcrftan. ding hath of things- it is every mans minde, that makes a man to live happy or miferable, that is, his apprehenfion of things, when thou liveft anew life5 and thy apprehenfion is altered and changed , rhou haft as qaicke a fenfe of thafe fpirituall priviledge^ in C h r i s t, ef peace of Confidence, of joy in the Ho. ly Ghoft y of all the benefits that rife from his Paffion5 thou wilt have as quickea fenfe, as ever thou hadft of outward delights. Againe, if thou wouldeft have fuch a fenfe, kt me fay this to thee, the time is not yet come thou (halt have it, and have it in aboundance, but as yet (as it is faid) Wearethefinnesof Ged^hut it appear es not what we tyallbe .• It is true on both fi Jes,thofc worldly men that brag fo much of their prefent fenfe thar they have, and that others want, it appearesnotyetwhatcuherfhall bee, but you are mingled together, and there is one common condition to all , becaufe this is the time of try all Marke the wife General!, hce doth not like of a Souldier atthefirft, but when he hath tried him, and Ser. I. I The new life hath new fen- fcs. The ap- prehenfi- on makes happy or miferable. 2 The Irate of Gods children hid. i Iob.$. * Santlijication to be priced EctleJ. and hath differed both to run out their courie, the vali. ant man, and thofe that are cowards 5 when their courfe is finifhed, and when thebattell js done, that is the time of conferring of honours. The wife Matter doth not reward his fervants at the firfl: , but he lets them alone, the good fervant and the bad, till their time be out, till the time of their wages come, that is the time when he makes the difference. So doth the Lord, for this time the battell u not to thefirong, that is, men have not their reward here for the prcfent time. Even as it is upon the Stage , but are let alone till they have a^ed their part, there is no alteration , but when they come off from the Stage, that is the time when the one is commended, and the other is difcommen. dcd. So it is with theSonnes of God, and the fonnes of men, God lets you both alone for the time, till you be gone off the Stage, that is the time that you muft look for the difference $ therefore be not prepoftcrous in your expe&ation, be not difcouraged, becaufeyou have not fuch outward contentments, becaufeyou are not above, but below, for the prefent life, the time is not yet come$ for God doth not yet rule the wor!d,as he will do | he hath, as it were,lcft the world to be ru- led by others, he hath left men to rule: now errour comes from the face of the Ruler, ( as the Wife-man faith) that is, there is that obliquity in the hearts of men, thofe that are in place of government generally, That Servants ride on borfe.back, and Princes and Wife- men goe as Servants on foot. The reafon is,becaufc men rule the world 5 For errour (faith Salomon) is from the face of the Ruler. But now when God fhall take all the govcrnement into his own hands , when he fhall be abfolute as much as Iaftification. abfolute King in the exercife of his dominion, then he will fetall ftraight, and not before; then (ervants (hall go on foot, and Princes and Wife- men (hall ride on Horfe-baclq therefore cxpe<5t not thou ityer, the time is not yet come that thou fhouldeft be on horfeb3ck, thou mufl be content to go on foot yet. And there. fore,though you have not the prefent fenfe, go on not- withftanding,holdoutthyexp?<5tetionawhile,though it appeare not yet what thou (halt be, yet it will come when thou (halt have the (enfe of it in abundance. Thirdly and laftly, though thou have it not fully, rhough the time be deferred till the day of the decla- ration of the wrath of God on the one hand, and of his favour to the Saicnson the other, yet by being new Creatures , you fliall have outward comforts in great a- bundance , you (hall not fare the worfe, but much the better for it; forthepromifeisfurctothofe thatfearc the Lord : To humility and the fexre of God, to them us ft mi fed riches , and ] honour ■, and life: And God pcr- formes it in this life,though the full harveft be kept for afterwards: though you have but the firft fruits of the reward, as well as you have but the firft fruits of the Spirit* yet, in this life , as you walk more perfe&ly with him, fo he will with you ; and the lcfie you walk with him, the leffe he will walk with you, (that is J fuch an evenneffe you fliall find in the wayes of God to you, fuch a meafure of j udgement and mercy, as there is evenneffe or uncleanneffe of your hearts , as there is lo much new, or fo much old. Let us labour to make our wayes more per I eft, and we (hall bemoreperieft in our outward eftate, we fliall be better in our wealth, we (hall be bleffed better in our name, thou (halt be mores P7 Ser.IJ Men fare not the Worfe in- outward things for holineflc. PfO.12.4, Ser.H. hflificatim not to bee claimed Kfi3- Take heed of chal- lenging Iuftificati- onwiih- out San- ftification, Iudgment \ of the 1 Gofpell. more chccrcfull in thy Spirit, thoufhaltbebleffedin thy Wife and in thy Children, at thy going out, and at thy commlng in, in every thing : fo that the prefent wa- ges that you (hall have, fet afide that which is deferred tor the future, it is exceeding large to the New Crea- ture-, there is comtort enough in the thing, .holincffe is reward enough to it felf e,if you (hould nave no more. If a man bee in ftrength and health, whatif you put him into a Cottage, what if heebeputintoprifon? Hee can beare it well enough: if there were no more but to be made a New Creature^ were enough to make your hearts to defire that condition, but befides that, it brings outward comforts in abundance 5 or, if you have not abundance, it will make a little inftead to you of agreatdeale. So much for this, becaufc I have other things to de- liver. Thirdly, are they infeparable r Then take heed of challenging the one without the other 5 doc not th inke that you are in Chrift, if you finde notthei\ta* Creature : And this Do&rine is of much moment, for this is that, that we (hall all be tried by at the laft day, and it is that peremptory Sentence that can never be re- voked,becaufe it is the Sentence of the Gofpell, therfore you muft know this, that all the judgements that are pronounced in the Gofpell, they are without all refer- vation, there is no more revoking of them, therefore Paul faith, Rom. 1.16. Hee Jha/l judge the fecrets of mens hearts according to my GefpB: So that you muft know that the Gofpell hath a judgement, and a terrible judgement as well as the Law. (There is a judging by the Law, that is,) men that -have lived without the knowing without IuHification. knowing of Chrift, they (hall be judged by the Law but when we come to Chrift, to live under the Gof- I pell, (as we all do) we fliall be judged by theGofpell- 1 What is that i Thofe that receive not Chrift fliall be damned: that is one part of the Gofpell you know- therefore you fee that there is a judgement there $ He that beleeves jhall be favedfiut he that beleeves not fid he damned.Wcl^s it is true concerningthe point of Iufli- fication3he that beleeves not and takes not Chrift,(hall be damned for it : So it is as true in the point of San&i- fication3he that is not a New Creature, he that is not borne again,he fhallnot enter into the kingdomeof Godjoh.$. 3. There is a peremptory judgement : therefore confider with thy felfe, when thou commeft to dye, what thou wilt fay then, Satan will then come and lay thy fins to thy charge, thou muft then thinke what thou haft to anfwer, thou haft nothing to fay but I am in Chrift : well, but how doft thou prove that, he will aske thee that queftion, Art thou a New Creature ? If thou doe finde that thou art not a New Creature, thou art not in Christ, and thou needed not a new condemna- tion, but thou art condemned already. For Chrift found all the world in aftateof condemnation, and if thou be not in him, thou art in the fame eftatq,: and therefore if thou fhould but hearethefe words, if we ffiould bee filenr, and fhould but reade thefe words, Whofoeveris in Chrift, let him be a New Creature : it may make a man tremble,and look about him, and confider hiscftate,and take heed of dif-joyning thefe things that the Lord hath joyned together : if being in Chrift, and being a New Creature be infcparable.thinke not that thou canft take Chrift divided.that thou canft take him halfe, Ser.II /oot,but the Temporary bclecvcr partakes not of the fatneffe of the Root, he receives not life from the Root: It may be thou haft taken Chrift in thy fenfe, but haft thou tafted of the fatnefle of the Root, haft thou drawne life from him, art thou made a New Creature, as a graft that is put into a new ftockc : when we are engrafted into Chrift, there is an invcrfi- on of the order, there the ftocke changeth the graft- in Without SanEiification. in the other, the graft changeth the ftocke into its Na- ture. Againe, when thou takeft Chrift without this, it is as putting floncs one upon another, when there is no- thing to cement them, and to glew them together . whofoever is in Chrift, is built upon him, as upon the corncr-ftonc $ now an Hypocrite may be built on him, as well as a true profeffour ; but here is the difference, they are living ftoncs,their Nature is altred,they differ as much from themfclves what they were bef orc,as li- ving things differ from dead ft ones ; foit may be thou haft had anadhefiontothebodyof Chrift, thou haft ftucke to it, as it were ; but, if thou be a true member, then thou art knit to it by ligaments and finewes, thou haft communion with the head, there is an influence of bloud and fpirits into thee : therf ore confider that with thy felfe • it may be, thou liveft inthe Church, and art fuch a member of it,as a glaffe-cye is of the body : but haft thou communion with the head, art thou made a New Creature by being in Chrift i Is thy heart chan- ged and fan&ified by being in him * If itbefo. then conclude, thou art in Chrift For, if 4 man be in chrift l be is a New Creature. Examine thy felfe in this, deceive not thy felfe, to whomfocver he is made Righteoufnefe 9 bee u made SdnStification. Itisimpofliblctheyfhould be dif-joyned, fas I told you in the morning J his bloud hath not oncly a vertwc to cleanfe thee from the guilt of thy finnes ; but a power tofurgethj confei- erne from detd works fefervetbe living Lord^ebg.i^. And whercfocver it is a plaiftcr to cover thy fins, it doth likewife hcale and cure them: therefore thinkc not that thou art in Chrift, except thou findc this to be thy condition. Y Yea, i if Serm.II. Signes of aNew Creature. Anfa Signes of a New Creature I A Senfe of it. Yea, but you will fay, Is there luch a condition in the world i Who is it that finds himielfe luch a New Crea- ture? This I find, that my old lufts rcturne.the fame in- clinations I had, I find them .(till, and this experiment I of being all new, that all old things arc paffed away, I have nor yet had 5 what (hall we fay to this f We will anfwer it very briefly ; Though thou haft it not already, yet thou mull: not be difcouraged, thou muftjiot fay, there is nothing done, becaufe all is not done: for motions arc denomi- nated from the tcrmes they tend to, not from that they | are abeady : when a thing is a little white, though it be not perfe&ly white,we fay , it is white : when the Lord begins new qualities, if it be in ficicerity,it is properly faid to be a New Creature, forintimcit willcome to that, that will be the iilue of it: therefore tfrat which (lands you in hand, istoconfider, whether you be fo or no • for indeed it is a difficult thing to difcerne, and needfuli for you to confider it: therefore I will briefly (hew you how you (hall difcerne ir. Ficftv you muft kflow you (hall have a prcfent Seafe of it, you (hall feeleitinyourfelvcs, you (hall know that fuch a change is wrought in you : for this is the difference betweene the Soule of a Man, and the foule of a Beaft5 a Beaft cannot jeturne upon his adion, to know whether hee have done fuch a thing or no, but the foule of a Man is able to doe ic. it is capable of reflect a&s, as we fay, itcanrecoile and returne upon it felfe , and can confider what is | done with it: therefore examine thy felfe by this,thou t mayeft know, whether fuch a change bee wrought in thy heart or no. See it in other things, thoucanft tell SignesofaNew (feature. M SfiR.IJ. tell what thou delighted in, thou canfttcU what thine inclination is* for a mans inclination is of a quicke fenfe, it puts him forwards it carries him to that which hee defires : therefore thou mayeft fee the fcope of this, thou mayeft deceive another, thou canft not de- ceive thine owne hearr,efpecially in judging this, whe- ther thou bee a New Creature. If thou judge ftri&Jy of thy felfe, if thou have a right rule to examine it by, the prefent fenfe of it may be an aflurance that thou art made a New Creature : for to be a New Creature is no- thing clfe, but to be turned up- fide downe5whcn a man changeth his courfe (as it were, from Eaft to Weft) when he fayles to a quite contrary point of theCom- paffe, whep the Rudder of his life is turned: therefore Paul faith, he came to preachy tnrne men from darke- ned to light, from the power of Satan to Cod : Therefore ' ***•»?•»•• there is a contrary courfe,it is a turning, it is true,if the New Creature were but a buckling^but a bowing of the courfe, it would bee hardly difcerhed, but when it is from contrary to contrary, fuch a thing is eafily found. I know fuchathingas I h^ed,now I loveit,I know fuch a duty that was tedious,now it is dclightfull $ f uch a thing I could not do,now I can perform it -y gee tho- row all the parts of thy life, thou mayeft have a prefent fenfe. Wonder not at this Do&r ine, for if it were not thu^ , no man could have aflurance at the fir ft conversion of j his heart to God, if it were not that you might judge j your fclvcs by a prefent fence you have, by that altera- : don, by that re fle ft aft of thefouk; for whenlfay^ fenfe, I jaieane that inclination of thy foule; If wet \ could not judge ourfelvesbythat, nomanathis£rJ!i Y 2 comming }M Serm.H. Sixties ofaNcw Creature. Men may know their ilate at their firft con- vcrnon. 2* The Vni verfalit of k. comming to Chrift could judge of himfelfe,till he had flayed (omctimc; and then at what time (hall we fet li- mits,(hall we flay at a day,or a week or at a moneth.oi a yeare ,pr feven y eares : therfore a man may have aflu- rance from the inclination of his foule,; that there is a change in himJ or clfe we (hould never be able to com- fort men in an exigent : For, except they had had try. all, except they had a long time to live, except they might come toconverfc,and be put upon it by tempta tion and tryall, no man could comfort himfelfe : ther- forc that is one thing to try itr you (hall finde a change wrought,you (hall find the inclination of the Souk tur- ned another way i Goe thorowall the particulars,iook thorow the whole re&itudc of the Xfcnage of God, ex- prefled in all the graces of that whole line, and looke to your heart what it was before, and thou (halt finde in every thing an alteration, that is one thing to Judge it by. al>\ you (hall judge fomething by the univerfality of it • Whenever is in ChriH is a New Creature : The mea- ning is nor, that the fubftancc of a man is changed, but the order and frame of his foule is altred, there are the fame firings, as it were, but there is anew tune put to them- there is the fame foule, the fame faculties, but there is a new order there. Mark, as it is in all things that confift itvordcr,there youmuft have the wholc,or none at all, the harmony that hath not every firing fet aright, in (ome meafurc, it is no harmony, but the har- mony is diflblved. Beauty that confifts in a conformity of all the parts,except there be a concurrence of all,the beauty is diflblved, it is nothing ; fo in all thingselfc : therefore confidcr with tby {clfe, art thou made all new? Signes of a New Qreaturc. new i For thou muft know that God workcs not by halves- no man ever had an heart halfe new and old ; in enc worke of Redemption and Re-creating, and re- pairing of mankinde, there is not a work of the Lord but it is perfed. It is true, it is not ripe yet, there is a time for the maturity of it, it (hall grow to full ripeneffc; but yet the Lor d lookes on it, and it muft bee very good, that is, there muft bee all of it: therfore confider with thy felfc, Art thou all new r Is there not fome exempted place in thy heart and life that is yet old, as old as it was i If there be, certainly thou art not yet made a New Creature. Take Tufa for example, you (hali finde this, he had old ft ill, his covetoufneflc yet remained in him, that was not renucd: thence it was, thatinthePaffeover, there was f uch a ftrait charge, that all the leaven (hould be purged out 5 you fee how it is repeated, not a jot of leaven (hall be left. So faith the Apoftle, all muft be new and unleavened, teaufi Chrifi enr Fafliwtr is $ffc* red fern*. But the naturall man will fay, this is impoffible 5 for then we (hall have no (in f My brethren that is not the meaning of it •, the mea- ning is, that thou muft be purged from all the old lea- ven, that is, thou muft allow none, thou muft ft rive a- gainft all, thou muft hate all, thou muft doe thy beft to cleanfe it out,and not fuffer any to be there willingly,as to take poffeflion in thy heart$it may bcthereas a thcefc, (as it were,as a Creeper in) but otherwife it is not to be there : therefore confider that, Let them looke to this that thinke ftoppage is payment, that take liberty in | fome things, and thinke to recompenccitbyamore & Y * ftrift J1L Si r.I J. t C*>W ob)elt. Striving J agaiuft all Onnc0 $i6 Signes ofaNew Creature. Serm.H, ftrift care in other things: for when a man comes to this, to fupcrerrogare in fomethings, and tobcncgli- gent in others, it is an evill figne, it is a fignc thou air not a New Creature, for then all would be new ; I fay, it is an ill figne, that there is no lite there, it is a figne, that all thas thou docft otherwife is but counterfeit: therefore it is worth your oblervation, that when any man ferves the Lord, when hee doth it not with his whole hearr,it is reckoned as counterfeit^ there be but one old place in the hcart,if there be but one old luft li- ving there,God takes all as fained,/*^ .10. 7ou didnot turne to me with pur whole heart, but fainedly : As if he fliould fay, If it be not done with the whole heart, it is fained, it is a figne there is no life there, if a man abound in duties never fo much- let him be excellent in prayer, excellent in almes-deeds, in doingjuftice, let him come to Church, let him doe what he will, if there be any thing old, yet it is a figne he wants life,for where there is lite, there is augmentation of parts • a man that is living encreafcth in all. If thou find fome part of thy foule, of thy life,to be augmented, and not the reft, thou art dead, a dead thing may be capable of it, you may encreafe one part of wheat, or of filver,or gold, but the other part continues as it was, but all en- creafe in living Creatures, it is a generall encreafe,there is nothing ftands ataftay $ if thoufindearefervatidn in fome things wherein thou takeft liberty, andftan- deft at a ftay, thou art not yet a New Creature. Thirdly, thou {halt know, if thou be new by this, thou lookeft upon every thing with a new eye, every thing is prefentedto thee in a new manner ; this I take from this very Chapter,the Apoftle faith, We know no ■»'. 1. Signes of a New Creature. V-7 man after the pjh ^therefore whofiever is in Chrijl let him \ be a New Creature : As if he fhould fay, I am a New Creature, or elfe I could not be in Chrift • as I,fo every man elfc mult be: for that inftance he gives of living to the Lord, of being a New Creature y he knew no man after the flcfti. Looke to thy felfe in this, doft thou looke upon every thing in the world with a new eye, (chat h) upon all the particulars ; thou looked upon fin in another fafhion than thou didft before, thoufeeft more in it, than ever thou didft i Thou looked upon fpiricuall grace ih another manner, thou feeft more ex cellency in it, than thou diddeft5 thou lookeft upon | the world in another manner, than when thou didft ' magnifie it, and the things of it, the d gnity, the ho- nour and the wealth ; thou art not able to fay as Paul : They areas droffe,as a withering flower : thou lookeft upon good and ill men after another manner, a vile perfon will bee defpiied in thine eyes, lethimhaveall outward excellcncics,and he that feares the Lord,thou wilt honour him, let him be never io bale: thou loo. keft on thy felfe after another manner, thoudoeftno more behold thy felfe as thou didft, to thinke thy felfe perfe&ed, by adding to thy outward condition, to thy outward comforts. and conyeniertcies, though that be a thing that isnottobedefpifed, yet a mans fdfelyes not in that, but himfelfe is the inward man, the Rege- nerate man; thou wile not care to have thy out ward man periflb, thou wilt not care what loftr thou be in J any thing elfe, thou wilt reckon that thy felfe, there- j fore thou wilt deny tho(ethings5becaufe thou reckol neft not them thy felfe 3 for it is impoflible that a man \ fhould deny that which is himfelfe, but thy judgement i Y 4 is ;z8 Suit. II* Signet of a New Creature. *+-+• Faculties known by the obje&s. is alcred, thoulookeft with another eye upon another felfe, than thou didft before, and therefore thou deni- ed that which before thou tookeft for thy felfe, and nouriflied'ft for thy felfe. Now a man looks upon Go J with another eye,now he Tees his beauty , and his excel- lency,he fees there is norhing in the world to be defi red in comparifon of him 5 before he was (hie of him, and ran away from him, as Adam did. Ic is the ftate ot eve- ry carnall man,he prefents God terrible,he hath no de- light in God, he lookes upon him, as upon a Indgc, as oae he ferves of ncceflity- but I fay then,you will know the Lord,/*r. 3 1 . when you are taught of mzjhen you (battfaow the Lord-, when you are made New Creatures, then yott [hall know me, that is, you (hall fee me in ano- ther fafliion than ever you did, you (hall looke on me with another eye, you (hall know me then, as to love me, to defire mce, to long after nothing fo much as Communion with me. I might runnethorovv more inftances, but the time calls mec away. Thou wilt look upon every thing with another eye, they will be prcfemed with another (hape, for there will be a new Heaven and anew Earth tothee,I fay,all will be new to thee: for mark the newncfle of any fenfe, or of any fa- culty, when itis renewed by any infufed quality, it is not fo much difcerned by it felfe, as by the obje# ; as, if a man have a new rafte, and anew favour,a new tafte in health, how fliall he know it i Give him meat and drinke,and what you wiH,k»all the objefts of the tafte, you fliall finde anewrcli(b. So if you w ould know of your hearf,if it be new,go to the objc and in pur- pofe, and in meaning, but in power. Thou art made a New Creature \ that is, the inward frame of thy heart is altred, and, if that bee altered, there is an ability followes it , that inables thee to doe the duties of new obedience, and to abftaine from the contrary : therefore examine thy (elfe by thy adtions, and fay not now, though Idocnotliveftri&lyandprecifely, for (hew, as others doe, yet I doe as much in fubftancejfor if thou be a New Creature,xkou wilt be as much in (hew too, the operation and ad ion will follow^if the in- fide be ckm?,Mat.23. the out-fide will be fo, though it be true, we oft finde the out- fide cleane, when the in-fide is nor. Therefore, it is no ftrange markc that I give,that ex- amining your felvcs by the out-fide fhould be a meanes to know if you be New Creatures ; for, though we can. not fay that becaufe the our- fiJeis good, the in-fide is fo too- yet we may conclude, it the out- fide be not good, certainely thou art not a New Creature yet. Therefore Signes of a JS[ew Creature. \J}1_ Therefore, lee none fay they have a good intention, j Ser.II. although' their workes be bad. For although this be not a good affirmative Argument, if theout^fidebe good, the in- fide willbefoalfo; yet it is a good Ne- gative Argument, if the out-fide be not cleane, the in-^ fide cannot be cleane;: As in ler. 3. 4, 5. will you not from this time crie unto me ;, thou art my father, and the guide of my youth ? &c. All this is well fpoken. But behold, thou haft fpoken and done evill things {ew Creature, H>bat. t Firft, the heart muft bee new moulded, orcaftinto a new frame. You may fee this by comparing it with the old man, we (hall know the one by the other : you (hall finde that when Adam's nature was corrupted, there was a difordcr in all the faculties. As for exam- ple, in the Ruinc of aPalacc, there are the materials left ftilljonly the order is taken away • fo in rhe cor- ruption of nature, there are the fame naturall operati- ons, but all is disordered and turned up- fide downe- thus was the confufion of man after the fall. But the New Creature doth worke the contrary, itfetsupthe houfe againe, and reftores us unto our firft cftate in Adam. When a man is made a New Creature , his foule is put in joynt againe^ fo that the face of every facul- ty lookes towards God, whereas before it looked to- wards the world, fin and hell, the foule is quite altered, as a man that turnes his face from Eaft to Weft,wherc- as a man had before his back, now he hath his face tur- ned to heaven; therefore it iscalled Turning to the Lord. Obferve here two things : Firft, when wee fayryou muftbeecaftimoanew frame, it is not enough to have the a&ions of the foule changed, but the whole bent of the foule. In a regenerate man,the turning of the anions is no- thing, for even vvhea he doth that which is cvill, the bent or poficureof his foule ftands to God, although it be tranfporred todocevili, and it is true on the other fide, although an evill man doth good a&ions, yet the bent of his foule lookes another way, for therein ftands the alteration of the New Creature, even in the bent of the faculties, which is to turnc us fiom Sa- tan unto God* AriHotle Ser. J A New Qreature, T»bat, gBft How 'this alteration of the in- clination may bee ' knowne. Anftotle hath an obfervation, It is one thing, faith he, to doe an Aft of Art, and another thing to doe it like an Artift. It is one thing to doe an Ad of mufike, and another thing to doe it <4rf //Mike: If one doth a thing,and have no Art in the doing of it,hcdeferves no commendation ; fo there is a great difference betweene doing any of goodnefle, and having the a&ions of the Soule well habited; for when you only doe the ad without the bent of your foules, that way, Go d re- gards it not at your hands, but whenthe inward frame of the heart is fet right, whereas it was contrary be- fore, it is a figne of a New Creature ; Apply this to your felves. But how (hall wee know whether the frame of our foules be thus altered or no i You (hall know it by this : If there be fuch an altera- tion of the inward faculties, you (hall find your felves ready to every good work. When a man hath no na- turall inclination unto goodneffe3without forcinghim- felfe, it doth undoe the adion • but when a mans heart is fan&ificd and made new, hee prefently falls upon good workes, Be is ready to every good worke y for every good worke, and ftands ready for it 5 he doth what he doth readily,wi,hout much adoe; for when the heart is changed in a man that is a new Creature,he is like a Con- duit,do but turn the cock,and there needs no forcing of the water out; fo when a man is become a new Creatwe, he is ready to every good worke (like a good wife that is ready to bring forth fruits unto her husband; where as before he brought forth fruit unto fin and death. Againe, you (hall finde that you doe good things with facility and delight, and that is a figne that thy heart A New Creature, •frbat* heart is turned another way. It is the property of a good man to delight in the Lord his G^and what he de- lights in,he makes his own,what he doth,hc doth with facility;^ Commandcments are not burtherforne to him, the yok of Chri(l is eafic : therefore, if thou art new, thou art eafi: in thy obedience, whereas another man that hath no fqch change wrought in him,doth delight in nothing but to doe e viil ,to doe well he hath no plea- fure , Gods Commandemems are burthenforne to him 5 there fore the Lawes of God are too ftrait for him, that he cannot march in them,as David could not marching///; Armour, for it was too heavy for him. A man that is a New Creature doth things with facility and delighr. Bur this is not all* if thy foule be f afhioned andcaft into a new mould, thou wilt not only do? good things readily, but well and handfomely (to ufc our com- mon terme) when as other men bungle at good works, and know not how to turn their hand unto themiThey doe them indeed, butasthe Wifeman faith, ^0.26.7. ^As the Ugs of the Ume are not equally fo is a Parable in. a fooles mouth .- VV hen they come to do any good ani- ons, it is like aParabkin a fooles mouth, the Para- ble is not fit for his mouth • as when aman hathone legge longer than another,he is lame ;fo a Parable in a fooles mouth is not equall to his raouth,thc aftion rr ay be good, yet hee doth it but lamely, it h beyond his reacb,he doth not doe a&ions as he fhould,but an holy man doth them as a workeman, I fpcake not of doing them before men, but before God, who judgethrigh teoufly, when he comes to performe an holy duty 5 he doth it as it is meet, hee prayes fervently, andconfe- crates JV)J S£r.I[T Ji6- Sbr.1I. A New Creature, 'tobat. *. This change is in his tthole Conycifa. lion. crates himfdfe unto the Lord with delight, He Jhewes mere j with cbterefultnfe,znde\c:y grace hath his pecu- liar property, wherein the goodneffc of it confifts 5 as Faith, Love, and Hope, are the concomitants of bis adion% wherein their excellency confifts, whereas 0- ther men doc the fame duties, but not wi h that afft&l on that they fhould, and they doe it but with a dead heart, they arc workes of vcrtue, and have the linea- ments ot true ones, but they are dead workcs,becaufe life is not in them. Therfore confider how thou docft things j the mat- ter is not fo much what thou doeft, as how thou doeft them. Againe,?f thou bea New Creature,thou (halt know it by thy doing of goodconflantly'as a man that doth it natugally . in Nature, you tnow, the habits and in- dinar ions are clofe and neere unto us, and growing in us 5 therefore, if thou doe good in thy conftantpra- dice, it is a figne thy heart is changed. This is the firft thing, there is a new frame, all thebent of the facul- ties are changed, and by this you may know it, if you doe good readily with facility and delight and con* ftantly. O ne thing more obfervc in this new frame, there is not only a bending of the fouleto a contrary point (as it were) but moreover all muft be changed 5 as for ex. ample, Caft any thing into a new mould, there is not only one part altered, bur all • foif you be New Crea- tures, you muft finde this in your fel ves, that you doe not make choice in the duties of godlincfle, but take all, and omitno:hing- Tou mufi bee holy wall manner ofc9»verfoio»i thofe words are added in all manner of A New (feature yV>kat. of converfation, and they are muchtobeeobferved that is, in all the turnings of a mans life : As, if he bee a Magiftrate, hee muft bee exa<5fc in hearing of Caufes, neither to f earc any mans face, nor to bee moved by any mans favour: if hee bee an husband, his ipeeches and anions muft be holy, his fpeeches muft bee graci. ous : If thou be a Subjeft in reverence to the King, and refpc&ivc to othcrs,thoumuft be holy in all manner of conversation, otherwife the frame is not altered, this muft be of ncceffity ; for that which God requires of us, is the keeping of the whole Law, as lames faith, Um.\ .2 o. where he fpeakes of keeping the Law Evan- gelically, For wbofiever fhali keep the whole Law, and jet fdile in one point, he it guilty of all. Goethorow the whole Latitude of our obedience - if in one part thou wilt favour thy felfe, thou art guilty of all. Inthe fame B^HikMm*i.26lfany mAn among jsuftemethtobe religious, andbridkth not hit tongue but deceives hit own heart jthat mans Religion it invaine.That which is here faid of the tongue, may bee faid of any thing clfe. Doeft thou doe thus and thus, doeftthou fan&ific the Sabbath,doeft thou goe to God in prayer, goe to aU[particular duties, I know not what to name unto you, and yet in any of thefedoefaile ; confider that the Apoftle might as well have faid unto thee, for that thy Religion is in vaine (he fpeakes of keeping the Law in an Evangelicall manner) a man muft fet him- felfe to keep every Commandement,and if he doe but take liberty in any, he is guilty of the whole. Take this for afurerule, what God requires of us in the Gofpell hee gives us ftrength to per forme, but if our hearts were not altogether new moulded, the 7 worke ShrJU. »* A New Creature -T»brt. Ser.HI Vfi. objeft. worke would be more than our ftrcngth 3 therefore^ neceflity, the heart muft be altogether new moulded. Therefore the Apoftle faith, (and what hee (a ith is common to all the Saints) I can dot alt thing* through Chrifi that firengthntth me. Every man that hath this new frame wrought in him frUy fay fo: Ifthoubein Chrift,thou haft a new frame in thy hearr,which makes thee able to doe all things through Chrift. Confidcr of this, and apply it to your felves, for it is a matter of muchmoment3 (as the Apoftle faith; We dre M ajhamed to write untoyw oftbefe things againc, and again : So it is a point we have touched before^ (yet we will fpeake of it againe and agaitie. ) Confider with thy felfe,whether there be luch* general change in thee or no : for the goodneffe of a thing confifts in the or- der , elfe the whole is diffolved $ as in beauty there are two things wherein it confifts, the frame and order of it, that wee fay is beautifull , when the frame is good, and no part is to bee admired above the reft; fo it is the frame and order of the Soule wherein its beauty confifts, when the whole frame is right, and thou art enabled to doe the whole duties of new obedience, ObferveGods dealing in this cafe; when Saul had failed in one thing, God caft him off. Bur, you will fay, this was an hard judgement, did not David faile many times as well as hee i It is true, but here is the difference, Saul had a natu- rall heart to doc evill, although hi$ profeflion was goods yet when hee was put to the triall, whether hee would take the fat Shcepe and the Oxen, he did it; yet you muft know, k was not for that that God caft him i offj A New Qrtaturty Tbbat. off, but becaufe the frame of his heart was not good i for he would have done it again and againe, an hundred times over ; I fay , the difpofition of his heart was eviJL Balaams eye unto the wages of iniquity marred although hee kept himfclfe aloft, and carried the matter fairely, but like the Eagle he had his eye upon the prey . this fe- crec eye marrcs all. Doe not think that this isbut a no- tion, doc not fay, who is it but dothfinne ? And wee may goc to heaven although we be not fo exa&, as the Preacher faith we fhould be. No, ic is no more than fo, we may fee good reafon for it,if we obferve it well : Ic is a good argument which wee have in Philofophy, A cup or di(h that is beared thorow is no di(h,yet there is but one hole in it, becaule it is now of no ufe,which makes it none, becaufe it is as good as none.. Take a difli boared thorow, power water into it, it will hold none: fo take a mans heart, (for the reafon will hold good in that) and letthercbebutlomefecretleakein it, or fome fecrct evill difpofition, although Saul doth well in every thing elfe, yet it he harbour any finne $ or although Sdlaam doe well in all things elfe, yet if there bee rcfpe& unto the wages of Iniquity, they are both but like a di(h with an hole boared thorow, that take up any thing, there willbeanifluingout. Therefore deceive not felfe,thou art no New Crea- ture, except thy heart bee perfe& in all things : This which wee deliver unto you, take it no other wife than what with reafoo you (hall find grounded upon a fure word in let* 2 . They fought me not with their whole heart, hut fainedly : When a man fcekes God, but not with his whole heart, God reckons it but a counterfeit feek- ingof him. Z 2 Therefore J}9 Se&.IIJ. Similit. 3m.UI. I uf New Creature 9*&bat, 2. It muft be done by infufi- onof a new Qua- lity ot godlmeffe Therefore, I befeech you looke unto your felvcs , fee, whether you be holy in all manner of converfati- on, I cannot goe thorow particulars, but I muftkave this to every mans brcft, who muft refled upon his ownc heart. Confider with thy felfe, if fometimes thou giveft liberty to thy felfe in ill,, or in the duties of new obedience to pcrforme them (lightly, as good never a whit, as never the better: if thou docft any duty, which thou knoweft to be a duty, and not truly, know it is not accepted: If you continue in finnc, and will not know it to be a finne, as in your inordinate ga- ming, and the vanity of your fpeeches, although thou thinkeft them fmall, yet they are able to kill thee ; the biting of a Viper is as fmall a thing, yet it will bring death with it: foif any none be allowed in thee, thou art not a New Creature, thou wanted this new moul- ding, thou art not yet caft into a new frame. So much for the firft part. The fecond thing whteh we obfervedin this defcrip* tion of a New Creature, is that, c/f man muft be caft into anew m$uld9 bj the infuji- en of a new quality of Grace. A mans hcait is not put into a new frame by the tranfient ads of the Holy Ghoft (as in building of an houft, there is no more for a man to doe, but with his hands to joyne one thing with another,) but it is done by the infufion of a new quality. As in Adam there was not only a defc<9 of weaknes, but of wickedncflTe,fo there muft be a new quality infu- fed into thy heart, clfe thou art no new New Creature. In all things in the world that have a&ions there is a quality -as the fire moves upward,and there is a quality of *4 New £reature, Tbbat, 345 The new quality, what. .of heat in it, as cur Saviour Chrift faith of the tree, it ! muft be good before it can bring forth good fruit, and as in the Heb. i 2 . 1 8 . Wherefore feeing wee receive a Kingdom that cannot be ftaken,let m have grace whereby we may ferveGod, that we may pleafe him with reverence and feafe • that is, there muft be a new quality wrought in the heart, whereby we may be enabled to fervc the Lord with reverence and feare. The queftionyou will aske me, will be,what is that new quality £ Not to (land upon generals, for it is not that which profits,but to pitch upon it, I will fhewy ou what it is by two places of Scripture, Gal. 3.1$. For in Chrifi lefua neither Circumcifion availeth any thing, nor Fncircumcifion ;but a New Creature • compare this**vith GaL j. 6. For in chrifi left** neither Circumciften avau leth Anything, nor Vncircumcifion, but faith which wor- keth by love : Would yeu know what this new quality which isinfufed, is *r It is faith and love, thatis,when this is once wrought in thy beart,thatthy heart is horri- ble and broken, which makes thee to know what fin is, and w hat the wrath of God is for fin, and thou defircft Chritf, and thouhaftthy heart calmed againe through btleevingjthoudoeft bckeve that Godo&txs his Son un- to thee, and thou art willing to take him, not as a Savi- our only,butas a Lord alio to obey him,not as a Prieft only, but as King to bee fubjeft to him, not as a frierd only, but as an husband, if this be done, it is properly faith. Agarne, confider whether it be done out of loveor out of fcare, left thy Creditours fltould come upon j thee, and caft thee into that eternall prifon, wherethou i ((bait pay every farthing, this is not out of love. Z3 Againe, Hewto take Chrift. 7^6 J* New Creature, Tbbat. Old men, wh3t. Againe,doft thou take him for his kingdome and his wealth only i That is the difpofition of an harlor,who takes her husband for his health, and not becaufe flie loves him, but thou muft take him for love 5 The Fir. gins love thee, Cant. 1.2. The harlots doe not fo5 but the Virgins love thy goodly perfon. Againe, thou muft not take him in a good mood, but till death doe part you, thou muft love him for ever : No man loves a man truly, but he is rooted and grounded in his love ; when thou doeft fiodc thy heart (o humbled, that thou doeft reckon finne the greateft evill,and doeft hunger after Ghrift, and doeft keep him as thy life, when thou doeft all thisfrom a love unto him, thou art a Kew Creature , when thou takeft Chrift with love,and fuch an one as is a working love, now be allured that thou art a New Creature^ for this is that wherein it confifts. I obfervc this by the way, for thofe that thinke they never have been humbled enough • the Ntw Crea turc confifts not inthat,but in faith and love: Haft thou faith and love i Then thou haft the thing it felfe, and if thou baft that, thou haft the preparation. That is the firftexprefllon. Another is in .E/A.4.22, 23,24* T/W yee cafi off, concerning the conversion w times paft, the old man which is corrupt through deceiveable Iu(ls, and bee I rentted m the Spirit of jour minde,andput on the new man, i which after God is created in right eoufnejje and holtnejje proceeding from truth. There you have the thing named, whatitistobea New Creature, and what it is to be the old man ftill. To be the old Creature, or the old man, is nothing elfe but to be guided by luft, which comes from errour in A New (feature ,y>kat. in judgement and underftanding. But wherein confifts the new man i The new man confifts in holinefle wrought in the will,which proceeds from truth revea- led unto the underftanding- fo when the under ftan. ding, and the judgement is rectified, thou art made a New Creature. Againe, when the will is corrupt by lufts, proceeding from errour in the underftanding, thou art in ftate of an old Creature. The old man ftands properly in lufts 5 therefore, faith Peter, i Pet. I. 4. Fly the corruption which is in the world through luft ; All the corruption of mankinde ftands in thefe inordinate lufts. Others wee may looke on as the Fruir, but this as the Root. What arethofelufts * lohn fhewes them by three heads, 1 lehn 2.16. The lufts of thefle(h, the lulls of the eye, and t he f ride of life. The old man ftands in thefe three. Take tne firft luft, even the luft of the Eye. A man lookes upon wealth to make him happy in this life, (I meane no other wife) and looking upon this, he lufts after it: Doebutre&i. fie his judgement, and let wealth be prefented to him, as it is in itfelfe, and he will come to be affeded with it, as Paul was, who accounted all but drojfe and dung, he will fay then, why fhould I fet my heart upon that which is nothing but vanity < I fay, when the under- ftanding is re<5tified, you will look upon wealth aright, and as you (hall fee it at the day of death ; for then we are as a man awakened out of a dreame, we will looke on it then, as it islam. 1.10. Let the Rich manrejoyce that he is made low, for a* a flower of the gra(fe,fi [liall he vanijh : The meaning of this is, when a man is made a New Creature fat is brought down in his conceit,wher- as before he thought himfelfe a great man, becaufc of Z 4 his J47 Ser.IIJ. ?4» A New Creature, Tblut. Sbr.HIJ his wealth : N rw Rdigioi command that makes him and lschimbegladof k; Why? What reafon low. huh a mmtoh thing of mom :n:, glad of it < [adred if wealth were a it were another matter, butheewas deceived. Riches are but as rhe flower of grade. A wife mm lookes on Riches as~flower$ of the Garden, which Children, and the w* akeft doc much magnifie. Indeed, if they were of great moment, he loft by it, bur, as Umts faith, They are httt *s fiomrs of thegrajft, worth little? For the Luft of the flefh- that is, another thing whereby this old man is feene. A man lookes on out- ward pleafures or delights, as abfe to give fatisfa£ion, and as the greateft delights in the world, let his judge- ment be re&ified,he lookes upon them as Enemies that fight againft the foule, as the works of darkneffe which hee abhorres, and fo hee comes to L$t$ difpofition, I Whofe righteous foule was vexed to fee the filtkwefe of the Sodomites ; When his judgement is right, be looks on them as bafe and vile things, as Enemies unto his foule, that will be his deftru&ion. For the Pride of life : Man looks on outward things as the onely excellencies, which makes him admire them fo, but when his judgement is once rc&ified, he lookes upon them as the 'Apoftlc doth, who accoun- ted them but empty things, as bubbles blownc up by boyes. To conclude, when the judgement is reftificd, in (lead of Errour and deceit which is the Root of the old man, whence comes theie three great lufts (which arc chc mainland from which all the reft will follow) then the lufts are diflblved, and the new man comes from truth, ATS(eu> Creature y Tbbat. truth, as die other is corrupted, and comes from de- ceit. So you fee what it is to have this new quality, to have the judgement re<3ified, and the luft diflblved. And not fo oncly, but there muft bee new defircs wrought in thee. A carnall man over- values carnall ' things, and in ipirituall things he comes farre too fhort, like a man that lookes upon a banquet when his belly is full, hee hath no appetite unto ic: So a carnall man lookes upon finne and forgivencfle. But when a man hath his judgement re&ified, hecomes to have many holy defires, and in this (lands the New Creature. Againe, it comes from knowledge of the Spirit. But, you will fay, we have knowledge, and, if that would doe it, then they that know moft are beft men f But you muft know what manner of knowledge this \%(Thenew rnxn muft be renuedin knowledge :This is fuch a knowledge of holineffe, as the Holy Ghoft reveales unto us, and except this knowledge bee revealed unto you,our revealing is nothing ±We preach Wifidom^hich the Primes of the world know not, neither can know. Take K^iriflotle or others which are the Princes of the world for wifedome ; they know not thefe things, nay, if they were taught them, they could not learne them, for they are revealed by the Spirit ; and if wee preach unto you never (ooft, if the Spirit doc not reveals them unto you^it isnothing t Wee feethac by experience, that a man that can reafon againft thefe and thefe (ins,can fpeake of the vanity of thefe things, can give twenry better reafons againft them than ano- ther man,yet he feekes after them as much as any : The wife-men and ftrongeft Wits which can fay moft a- gainft them, yet have not their lulls diflblved, when a poore J49_ Ser.III. ob\ett. An(w. What knowledg makes a Newcrca-; ture. Ji- Ser.HI. A New Qreature, fbbat. poorc man that is truly fandtified, although he cannot fay the hundredth partagainft fin, as another man, yet he doth hunger after Iefus Chrift. Therefore it rauft be the work of the Spirit^ Cor.3. ult. Bur, wee all behold as in a mirrour the glory of the Lord with open face, and are changed into the fame Image from glory to glory, as by the Spirit of the Lord : that is, when we look into the word we fee the Image of Cod, fo may another man too, but he doth not fee the glo- ry of it, he doth not look on it as a defirable thing,as a thing he is in love withall. God (hewes CMofes his glo- ry 1 he never (hewed his glory but to the Saints : The greateft t< queft that Mofes defired,was to fee the glory of the Lord $ / will/hew thee my glory, faith God, that is, thou (halt fee as much as (hall benecdfullfortheeto fee in this life. God (hewes himfelfc unto us in his Word, and when hee will (hew a man his glory, hee makes him to have a love to it, and then he is transfor- med into his Image. Another fees it, but he is not transformed into fuch a knowledge as convinceth the minde of finne; when wee teach knowledge, it is as the Sparkes in a darkc roome, or as thcStarresina darke night, the roome is darke Drill ; fo it is with all knowledge,till the Holy Ghoft doth teach it : we may beget a thoufand fparkes in you, but they will not turne the darkencfle into light. But when the Holy Ghoft comes, it doth not only appeare there, but it changeth us from darkeneffe into light. You muft know, that when wee preach only, it is as when the light (hines, the windowes being (hue againft it, there is none (hines into the houfe • fo when men thinke they undcrftand moft, yet they want this light to A New Creature, fbbat. 35* to(hineintothehoure,Z«/t.2 4. 45 .Then opened he their \ Ser.UI. under/landings tthat they might' under (land the Scriptures. \ They had heard Christ before, bur they under- ! flood not his Word; like thofe which (owed feed on I ill ground; and therefore received not the fruit of it, bwt when the Holy Ghoft comes into thy heart, that will convince theeofeviU: itwi!lcxpelldarknefle,and . Rt right thy judgement ; otherwifc, though you heard Paul preach, yea, Chrift himfelfe, were your Iudge. menrs never fo good, yet it would not be done till the Holy Ghoftteacheth you, you willncvcr know him, never fee him aright in his glory, never fee him fo, as to delight and long after him, foas to defire nothing in the world fo much as communion with him. Thus it is when hislmage is renewed in Knowledge | and Truth, and where this Knowledge and Truth is, HolincfTe inftantly followes. There are many that know and pra&ifenot; and there are many which neither know nor pradife, but where this Image is, where ever they know they pra- affe: Well3 let us apply this unto our felvcs briefly. If to bee a New Creature,' there is required of us this Faith and Love, Truth and Holindle, Know- ledge aid Rightcoufncffe $ thenletuslearnenottobe . deceived, to regard nothing elfc in comparifon of this, j Doe as the Apoftle, Gal. 6. 15. For in Cu k 1 sr\ I e s u s neither Circumc'tfion availeth anj thing, nor Vn- \ circHmcifion, but a ?{ew Creature ; that is, it is no mat- j rer for aiy thing in a man, Circumcifion is no better than uncircumcifion: Go thorow all the duties of Re- j ligion, you fliallfindc them nothing till you be made a New To prize the New Creature. 55r ^ New Creature } *tobat. SerJII. New Creature. I know many doc many things, they come ro Church, and give almes ; well faith the Apo- file, Circttmcifton and uncircurncifion U4llone ; fo (ay I, Prayer and no Prayer is all one; doing juftly amkm- jaftly, it is all one, untill a man be a New Creature: Therefore, faith S. ?aul% I Cor. i$.$%Though I give all my goods to the poore (which is a glorious a&ion^ nay, though I could be content to be a Martyr) though I give mj body to be burned, andh&vtnot love,itprofiteth nothing : So except you be New Creatures, your la- bour is loft, for Nature may doc much without the knowledge of the Gofpell. As the Earth brings forth graffe ot it felfe, and fome flowers of the lowcft forr, but to bring forth a ciop,and flowers of the fineft (ort, it muft be tilled, and there muft be feed put in5 Nature, I lay, may doe much, but this New Creature muft come from an immoitall feed fowen in the heart, by God himfelfc. Therefore loolce whether thou haft that wrought in thee or no. For this is all the comfort we have, when the body is decayed and waxen old5 yet let us not be difcouraged, though this outward man decay and perifb, there is a new youth fpringing up. This is all the comfort we have, that when the old houfe is going downe, wehaveanewhoufefcttiogup in ftead of ir. Every man is glad to fee an old houfe pulled downe, and a new f et up in ftead of it $ bat to fee an old houfe going downe, and no new one to be fet up, the mine of it is a moft miferable fpcftacle. Take a Husbandman, whohath taken great paines in plowing and Cowing his ground, when he fees his corn it A New Crea(ure, Tbbat. is rotten he is glad of it, becaute he knowes new will come up in {lead of it- fo when we fee the body decay- ing, and our day drawing towards evening, when the Sunne of life is ready to be fet upon us, when we fliall grow no more: this prefents nothing but confufion, yet here is hope for us; There is light Sow en unto the the righteous : All the confolation and all the comfort we ha v? in thefe dayes of our vanity, is, that we have a New Creature, that is sot fubjed to vanity. FOYRTH SERMON VPON THE NEW CREATVRE. 2 COR. 5»I7. Therefore if a man be in Q?rifty let him bee a New Creature. 553 Sb * w we come to the laft thing to be ob "ery ed in the New Creature 3 which is, muft b"e\ that there is not only an infufionofa | ^Oort^e new quality, but a wcakning of the old; Therefore we put that into the deferip- tion. A man is a New Creature when his heart is caft into another mould, by the inf ufion of a new J. There tion< old man. Jit. Ser. IV. 2. Parts o^ a New Creature. Simile* A New (feature y^haU Vfe. To mor- tifie old lufts. new quality of gtacc, and by a deftroying of the old. And thisiselpeciallytobeobferved, becaufc there be two parts of the New Creature, a mortification fcf fin, as vjgell as a vivification. For, common Nature is like a Bowie betweene two biaffes, Corruption is the wrong biafTe, carrying us out of the way $ and Grace the good biafle carrying us into the way : So you muft knock off the old biafle, as well as puc on a new one, that is, Common Nature lyes as an indifferent thing betweene Grace and Sin, the Flefh and the Spirit, Cor-' ruption and Holinefle ; fo that as thebody is betweene health and fickneffe, fo is Common Nature betweene originall fin, v%hich is as the fickneffe or death of the Soule, and Jholineffe, which is the healthof k. Now it is not only required that there be an infufion of the new quality, but like wile a weakning of this old , both can- qot ftand together, fo farrc as you ftrengthen one, the other is weaknedyit is alwayesfo where is contrariety, where there is do contrariety two may ftand toge- ther; but when things bee oppofitc, the comraing in of the one, is the weakning of the other, the com- mingofheat is a weakning of cold: this is of fpeci- allufe. And this ufe we are to make of it 5 that hence then you fee this will follow,that if you finde much newncfTe in your fclves (according to your owie opinion; you finde you can do many things, you could never do be- fore 5 you arc able to doe thefc and thefe duties of new obedience : well, fuppofe it, yet except there be a mor- tification of the old lufts 5 if thou find that there be any lufts continue in thee, in ftrength, that, in that regard, thou art the fame man fttlljWhatfoever addition there be, A New Creature, ^bat. 355 be, ic is rto matter, it is ccrtaine thou art not yet a New Creature : ior a New Creature confifts not in fuperin- dudion of the new quality, the old remaining j but in a weakning of the old too. It is not only a fuperadditi- on of the new, but the death of the old alfo: There- fore, if thou findeft any corruptions continuing in the fulneffe of their firft ilrength,n©t weakned at although thou haft all fignes of grace, all parts of zNtwCru- turi) to thy feeming, yet thouart deceived; becaufeif thou wert ne VI there would be a mortification of the old lufts. Soagaine, it is true on the other fide: Put cafe thou finde a grcat'dfange in thy felfe, fuch lufts as have been vigorous arid lively, thou findeft tobe now dead, ex- cept it be by the ingreffe of this New Creature, thou 1 haft little caufe t© comfort thy felfe^ for thofe lufts arc but covered and laid afleepe for a time, and will wake and rife againe: as Sampfon when he was tyed with cords, rote againe, and was as ftrong as ever he was, when the oporf unity came, \yindit tv4* told him , the PMiftimsM*ptotkee,S4mpfb»:So\uR$arQ laid cfleepe, till the opportunity comes,whcn all the threed of good purpofes breaks, and they rife againe in their ftreagth: therefore, if there be not a New Creature, brought within thy foule,thy lufts are but laid a (kepe,they will rife againe : Or put cafe they be dead, and rife no more$ yet, except it be by the ingredience of this New Crea- ture, they are but dead of themfelves, andfolongas they die of themfelves, God regards not that death : for that which is required of us in ^w. 1 2,. i. is, that wefacrificecurfehes : Now two things are required in the Sacrifice : one, that it be flaine, that it dye not of it felfe, Ser.IV. Sin may feeme dead when itfleepetii. 35* 'Ser. IV, A New, Qnaturey?b4t. felte, for that is not a Sacrifice. Secondly, that it be offered to God, and not to any othe* god. Now this we oft finde, that lufts dye of themfelves, change of age,experience,opcrationofcircumftances,time,place, and many things may alter the defires : for, you muft know, The world paffith away, and the lufts $fit : that is, I they arc of a tranfitory nature. A man doth not defire that, this y cere, which he did the laft. Doe we not fee, many have becne riotous and prodigall in youth, yet there is a great change in them, not for grace, but age, and ufe, and experience, and many things, make altera- tion : Thcfe are not flaine to the Lord, but they dye of themfclves, fo God would not accept them. Againe, they maybe flaine, butnottothcLoii d, thou mayeft offer them to thy fclfe, which is the fame, as if thou offeredft them to another god, that fe^ a man may finde much cvBl and inconvenience, much bitter- neffcinthem, it may be, they havs brought fhame and mifery on thee, Againe, thou mayeft fcare Gods judgement* and therefore mayeft reftraine thy felfe^ In a word, If thy felfe be thy end, in abftaining from any fin what ever it be,there is a Sacrifice, thou haft flaine if, but not offe- red it to the Lord, it is not done to him, It is not be* caufc thou loveft the Lord Icfus: therefore it is not a fruit of the New Creature, for till then every man makes himfelfe his end in all he doth, but when he is made a New Creature, he makes the Lord his end. This therefore is the ufe of this : there muft be two parts of this New Creature, Vivification, and Mortifi- cation, an inf ufion of the new Quality, and a weakning of the old. Becaufe this is a point ot much moment, I will A New (*reature, libat* will preffc it a little furthered deliver this RuIe,I fay, this other Confe&ary may be gathered : If it be to, then thou muft finde in thy felfe thefe two things. Thou muft finde in thy fclfe fomcthing more than Nature, and againe, thou muft finde in thy fclfe fome- thing lefle than Nature : Thou muft have leffe than what thy corrupt nature had in it, and more than com- moo nature hath in if, or elfcthou wanted this third part of the New Creature, this third thing wherein it confifts, thcinduSionofancw Quality, andawcak. ning of the old : We will urge this a little. •Firft, there muft be a lefferiing and a weakening of what was there before: for,you muft know every man hath fomc perfonall infirmities, lome finnes more pe- culiar to his Nature than others, fomcthing wherein he is weake, every man hath it, one of one forr, ano- ther of another fort ; every man hath a more inclinati- on tothisorthatfinne, which is bred and borne with him. If thou findeft that this continues with thee ft ill, that thou haft the fame running fore on thee, that thou hadft, that thou findeft no alteration in that, that there is no leffcning,no weakning, no deftroying and morti- fying of that, then thou art not a New Creature, and confequently, thy fins are not forgiven, for Iuftificati- on and Sandification arc inseparable. If thy fins were pardoned, they would b~ healed, that is the thing you muft confider. It is certaine therefore, if yow doe not find them healed, you are not yet in Chrift $ for if thou wert in Chrift truly, there would a venue come out of him that would heale the bloudy-iffuc 3 forthevertue of his death is never dis* joy ned from the merit of his death,where ever he forgives fin,he cures finnc : there- A a fore V>7 Ser.JV. 2. Vft or Con- fiftorj. 1 There muft be fomething iefifc than corrupt nature. Where God £or- givetk, he hcalech > where he pardoncth he purify eth, 5J« Seh.1V. Ruf i j, It Hands. WithGods honour, With our comfort. Reaf.3 With Gods fer- vicc. v^ Nw Creature ylbbat. fore if thou findeft that he hath not cured any finne, know it is not forgiven. You may fecit every where ; Mary M&gddtnj& much was forgiven her,fo (he had a great cure wrought in her,(he was changed, (he became another woman, you fee how exceeding holy (he was $ when Chrift faid, Thy fins are for given, (he went aw^y with another heart : So ic was with iW,whcn once his fins were forgiven, when God fent word by Ananias that he was achofen wffell, withall he was made a gk), ripus profeffor of a raging perfecutour, there was 2 healing of fin, as well as forgiving of it. So David, when his fin was forgivcn,when God told him by 2?j- tha* fo much,hisfin was cured, he did not commit adul- tery againe : therefore in the one and fiftieth PfaL the cure (lands on record,that all the world may know,that where God forgivetb, he healeth likewife. So Peter, when God had forgiven him that finnc of denying his Matter, he cured it too. To adde a little more,I fay/m muft be heafed,if it be forgiven ^ for it cannot be othcrwife, if God take any man j:o beare his Name, and his fins be not healed, his Name (hould be blafphemed, it would redound to his difhonour. Againe, if he (hould forgive and not heale as, vrc (hould have no comfort from him, norhenofcrvke from us : we (hould have no comfort from him,becaufc of the rage and vexation of ruling luft. Againe, he (liquid have no fervicc from us . for how can we ferve him when we are not healed f Can a ficke man do any fervicc < He muft be healed, andreftored to health firft. Now do you think, God will put his children in a condition, that neither they (hall have com. A New (reature, flpkat. J5?_3 Ser,I\v comfort from him,nor he (ervicc from them • therfore it is of ncceflity3 wheaefoever fin is forgiven, it is heal- ed : Therefore in Hofea 14. When I take way your ini- quities, I will healt your rebellions. So in Dcut. 30. 6. twhen he will have mercy upon them, faith he, imlld- fo orcumcife your harts, and the harts of your feed^that you (Stall lovt me with all your finked with aUyourftrength; He never pardons, buthelikewifecircumcifetb. So in Ier^^dwtUfet mint eye upon-yor for geod.thzt is,l will pardejn you,3nd receive you to mctey, and alfo will give you an hem to knotb me, [i that jottjball be my people, and I will be your God: Vox you fhalltume to mc with all your heart. In a word5they are never dif-joyned -take it for a fure rule,as Euk. $6.2 6,1 wiH wafh thee from thy idols, that is, from thy lofts and Idolatry,and will give thee a new heart, -mtd-tjKw flint* he never doth one without thcoftber- therefore apply it. It may be there be many particular fins which thou thinkeft are forgiven, Sab- bath- breaking,S wearing, Vnclcannefle,go thorow any I g^ticulatfiOj iiflttey be npt healed, they be not forgi- v&WXlA fo thou^rt in a miferable condition. Therfore, dpenot fay, though I fin againe andagaine, yet God is mcrcifull, and, I hope ready to forgive. It is very true • but thou muft know, that he is never mcrcifull to for- give, but he is asieadytotealc arid cure thy firisKke. Wife.; therefwed^iVeBot yoiir felyes inthar. Onlyi>£fcre! I paflfefrom this point, miftak'e me not, my meaning is not, that it is fo healed, that there isjiot the leaft vigour kft in it, that it is fo dead & buried that thovtflmU never heate of fe?againe, that thefpring of o- % mortified, ^I^ri^lic6r r i^tiori fed»od up^ijhat none ofitipldfsbut , the meaning is^ it is: healed , thatls^ Sinis pulled downe ] ', A a 2 from Caution Sin may rcmaine3 ; though A New Creature, tthat. from his Regency, it may aflaulc thee, as a Rebcll, but it comes no more as a Lord, as a King ; it is put out of pofleflion, it may creepe in as a Thcef e5 but it comes no more as the owner of the houfe 5 fortius is refigncd up to grace and the New Creature, Sin creepesin, as it were, but there is another Mafter of the houle, fo that now thou may eft fay, J doe it not , but Jimetbdt dwtRetb in me, that is, that creepesin. thy denomination is from that, that bcares rule in thy heart ; for that is all that is done in Regeneration . Sinne is put out of pofleflion, and Grace is now the Ruler, the Lord of the heart $ therefore we may fay, it is healed, that is, it is fo (hut out, that thou haft do- minion over it, it may affault thee now and then, it may overcome thee now andthen, tut it dwelsnot in thee, thou never entertained it as a gucft, thou never biddeft it welcome, thou never raakeft peace with it, thou haft perpetuall wane with it, as there was with tiit^Am&Ukitts. Againe, corrupt nature muft Melefletttd, weake- ned, and mortified 5 fo there muft be more than na- ture in thee $ that is, shou mbft be able todde raort than any natural man in the World can doe,or tharfthfcu waft ever able to do before this change was wrought in theej for,you muft know,Grace doth not only mor tifie and heale fin,but it goes beyond the power of nature;as we fay, Phy ficke helpes where Nature failes, and Art helpes where Nature fals fhort : Such a thing is Grace where Nature failes, there is ufe of Grace, indeed elfe what were the efficacy of the Word, andthevcrtue of the Spirit, and the power of Chrift < If they did notenable a man to dot more than nature doth. Grace comes A New Creature, ^hat. comes from an higher Well-head than Nature, there- fore it raifeth a man to an higher pitch than Nature can afcend to. Therefore confider, if thou haft that which goes beyond nature ; Samtfon had a ftrength beyond Nature, he could doe what a common man could not doe, but God being with him, he had more than the ftrength of Nature. How do we know that c He was able to carry away the gates of the City, &c, which none elfe could do s therefore there was in him ftrength above Nature : Now examine, canft thou doe that which no man elfe can doe that is a mecre natural! man tr Thou muft have a ftrength put into thee, which none can reach to,that hath nothing but Nature in him, [ that is/ranft thou love the Lord Ielus & the Saints? An Hypocrite can counterfeit many things, but not love. Againc, canft thou delight in the Law of God, in the Inner man, I aske not if thou canft approve of it, but canft thou delight in it, counting it as meat and drink to ! doe the will of tbj father ? this is a thing which cannot be counterfeit. So,canft thou deny thy felfe? Iask nor, lif thou canft deny this or that particular finne, but the 1 whole body of fin, if thou favoureft the things of the 1 Spirit, if thou canB morttfie the deeds of the body > and walke according to that Spirit. In a word, whatfo- j ever it is, if thou art a New Creature, thou muft finde thy felfe able to do that which no naturall man can do, and which thy felfe could never doe before^ for,other- wife what wilt thou have to anfwer for thy felfe, when the deftroying Angcll fhall come, if hee finde not in thee more than Nature, the deftru&ion {hall pafleon thee, as it was in the Takeover , except there was found bloud on the doore-pofts, they dyed for it : Now the Ser.IV. Love can- not bee counter- feited. Aa 3 bloud \6i A New Creature, Tthat. Ser.1V.? bloud thac this deftroying Angell muft fee, whenhc -(hall parte over the world, is thac which is more than Nature. You muft know the bloud of Chrift leaves an impreflion, Their garments were made white in the bloud oft he Lamb* ; that is, not onely the guilt of fin is taken away, but a new vertue is put on them, a new efficacy is put into them, and if thou haft not the vertue of the bloud of Chrift, as well to purge thy confeience from dead wor kes, as to take away the guilt of fin $ all is no- thing, you muft know all the old world (hall be de- ftroyed, and the workes of it, and whatf oever is in it, vrhattoever is old fhallbedcftroyed ; the Lord will fpare nothing but what is' new, He makes a new Heaven% And a new Earth ^ and what is new (hall be fpared* when he comes to take an examination of men,and findes no- thing but old in thee,, thouart fure to be deftroy ed • if thou be new he will fpare thee, there is a blcffing there, this is the raarkc in the forehead, this is that new Name, this is that certaine watch- word, which if a man know nor3he is counted as an enemy : you have a fafliion fom- times ro give markes, if they have that raavkc,that to- ken in their hand, they are knowne to be of them that arc allowed. So there is a certaine fealing of men to life,God gives a new name,a white fione with a new name written on itywhich none can readebut Cod and thy felfe ; I fay,cxcept thou art a new Creature (for that is the new name) the Deftroying Angell (hall not fpare thee, but thy fins (hall be caft on thy confeience, asufuallyhe doth when thou art on thy death-bed ; he never bindes the burthen till then, you have it before, but you never feelc it till then, but when God (hall charge it on thy confeience, what wilt thou fay f If thou findeft not theft 1 A New (/caturey*tokat thefe two things,a weakning of this old naturc,an heal- ing of fin, and fomething more than Naturc,thoucanft not apply the comfort of Iuftification, thou art not in Chrift, for thou art not a new Creature, which con- fifts of thefe two parts, Vivification and Mortification. So much for this point-So wc have done with this,that Iuftification and San&ification are infeparable ; all this is drawne from the conjun&ion, Whomever is in Chijl is 4 New Crcdture,2 they arc not disjoyned, if you have one, you have the other. N ow this is further to be obf erved, // he muft bee a New Creature^ then hee muft hdve a new Nature •> Hee muft have another Nature,for he is nude another man, that is, he is fo altered, as if he were another man, as if another Soulc came to dwell in that body $ there- fore, there muft be another Nature. Againc,it muft be a ?{£*> ere Mure ) therefore wee mttft obfervc fomcthing from that word New. And fourthly ,we will obfer ve f omethiag from this, that it is a Cresture, and fo is created by God, no man is able to doe it. Andlaftofall, the order; Rmin Chrift y and then a New Crestur e.ThcR be the foure things we have to do. Firft,therc muft be in thee another Nature, that is,it is not enough to be altered in this and that particular, but thou muft have another Nature 5 for you (ball find, that when a man is in Chrift, the whole nature is chang. ed, Li$ns be turned into Lambes, that is, the very Nature is altered. A Lion doth not carry himfelfc like a Lambe, and remaincsaLion ftill ; nor a Serpent like a Dove, and remaine a Serpent ftill 5 but the Lion is turned into a Lambe,that is,thcre is. another nature givens % Pet.i .4. Aa 4 Wee J65 Sbr.IV. Obf 2. Obf.}. Obf. 4. Obf 5. Obf 1. Thofe that arc in Chrift have ano- ther Na- ture. lit-1 Sbr.IV. I When a thing is - faid to be naturall. 2 It is recei- ved from parents. Cattm A New Creature, Tbhat. We are made psrtakers of the divinewture : there is the very word ufed, that is, we have another nature given like the nature of God, and it hath in it all the proper- ties of Nature. As how will you know when a thing is naturally You may know it by this that is natural!, not which is begotten by precedent a&ion, but when the faculty is infufed, and then weexercife the operati- ons of ir. So it is in all the faculties of Nature, you have fir ft a fenfe of feeing given you before you fee; In the things that arc not naturall, there the a&ions go before the thing, before the faculty or habite; as3when a man learnes any thing, thatis not natural!, as to play on a Lute,or any other Art, he doth many a{ew Creature^ fthaL of the flejh, but of the will of GOD, if you bee New Creatures. Againe, that is Nature, which is common to the whole Species, to the whole kinde^ what is not natu- rall, one man hath, and another man wants, and this we finde in the New Creature, the whole kindCj that is, all the Saints that arc living in all places, they have the fame Nature in them, that is, they have the fame fpirit in them, though they be a thoufand miles afun- der, though they never faw one another,yet they may know one anothers mindes, for one minde dwcls in them 5 when one minde dwelsin divers, they be of the famedifpoficion, fo this nature is common to them all. Againe, what is Nature it cannot be altered againea for that is the property of Nature, it ftill flicks by us, and will not be canged3bur,as Arijlotle obferves,throw a ftone up a thoufand times, it will returne againe, be- caufe it is the nature of it to returne 5 fo what is the na - ture of a man, put him from it an hundred times, and an hundred times ag line over, yethereturnestoita- gdne, becaufe it is naturall to him : Soit is with this New Creature, when the heart is once framed aright, though the Saints are fometimestranfporced, though fometimes they are not like themfelves, though feme- times ftrong lufts Ieadethem captives, yet they returne againe, though it were an hundred times done5 for na ture will not be put off, you cannot lay itafide againe. Laftofall, Nature is a thing that cannot be taught, no more can this New Crcaturc,no man can teach you tabe New Creatures. Arts may be< taught, and things not naturall may be taught, but this no man can teach you. We may fliew what it is to be a New Creature, we Ser.IV. 3 It is com- mon to the whole ktnde. 4 It cannot be altered. 5 Ic cannot be taught. }66 Ser. IV. A New Qrtature, Tthox. Vfil. Not to defer com, mine to Gol we may declare it to you, but God muft doe it. Indeed he cals it Teaching,but it is fuch a teaching(as I told you) heteachcth Bees and Aatsto doc after their kinde, he teachcth the Storke and other creatures to do thus and thus, that is, he puts into them an inftinft to doc fo : In this fenfe he tcacheth ihec to be a New Creature, he puts an inftinft into thee. All thefe properties are in Na- ture ; thcrfore we may conclude, whofoevei is in Ghrift muft have another nature. We will now make ufcof it. There be many things profitable arifing from this, that there muft be another nature, Firft, then learnc hence, not to defcrrc comming to God, becaufe if Repentance were nothing elfe, but an | abftinence from the a&s of fin, a refolution to change yourcourfes, and a feconding of it with fome futablc endeavours, you might goe farrc, and it may bee, come in hereafter, when you will your felves : but if it be another nature that is required, take heed of reiu- fing, when God will come and make an offer to tbec, becaufe another nature is required. What wilt thou do? Put cafe thou hadft never fo much warning before thou die ft,if thou Ywi&Ezekitbs warning,if thou hadft fifteene yeares given thee, art thou able to change thy na ure i What then art thou bold on 1 Whydoft thou defer toturneto God i Whenever God cals for thee, there muft be beauty in thee, thou muft have (as I may (ay) a countenance well favoured in fome degree 5 now if thy face be but befmeared with dirt, thou mayeft waft it off, but if it be the changing of a Black-moores skin,how wilt thou do that + Cm the bUck> moorc thtngt bU skin ? Therefore, feeing it is achaogcof Nature, be not too fecure : Tbinkc not thus (for itistheonely thing A New Creature, Tt>hat. Good, purpofc* thing that keepes men from commingto God; I will Sbr.IV. come in, but k fliall be hereafter, I will goe yet a little J "" further ; this is a very dangerous cafe, becaufeitisa' changing of nature tlfat is required, and no Creature in Heaven and Earth is able r o doe this. Therefore,when thou commeft to die, or when any crofle comes, thou mayeft be willing to changc,and thou mayeft take pur- pofes to thy (elfc ; but doe we not fee by exp?rience,in j ,n *xtr<- fuch cafes, the Nature is not altered,doe not all returne | Slmcuuc to their by as, there is not one of a thoufand but doth it, ! becaufc it is a forced a&ion. Now a ftonc forced up- ward returnes againe, fo there be many forced adions io time of Temptation, and the houre of death, but (till the nature is the fame, therefore men re turnc againe. Therefore know this very heart of thine, the very na- ture of it muft be altered, it mad be changed into a light ayric vapour,thatmay afcend,elfe it will not hold out, and thou (halt have ao comfort from ir, and when it is turned into an ayrie vapour, it muft bee done by \ a light and heat that comes from heaven : So muft thy ! heart, it is the Holy Ghoft that muft doe it, it isoncty the Author of Natur*that can change Nature, he that \ made it can renew it. And asoncly fire begets fire, fo \ onely the Spirit begets the qualities called the Spirit 5 1 the Holy Ghoft muft breathe this breath of life in thee. This is a thing not cbnfidered, thcreforcyou are bold to put it off; if the Holy Ghoft were at thy command, if hee would breathe when thoulifteft, it wercano- ther cafe, but he breathes when and where he liftcth, nothing is-fo free as the will of the Spirit, he breathes whete he lifts : That it is no more in thee to alter him j than the winds, when they blow to the Eaft,canft thou ; caufe i The vrork ofikcSpi ritfrce. ;6S sTr.iv, A New Creature, Ttb&t. caufe it to blow to the Weft, no more canft thou alter the will of the Spirit: Thereforctake heed of refufing the offer • when the Lord will offer, it is a dangerous thing to refute. • What the Lord bad them in the Gofpell to doc, he is ready to doe himfelfe 5 When you cotnc into a Citie, of fer peace, if they will receive it Jo it is, let it come on them ^ but if they will not, Hay not there, let them go, jbake off the duft of your feet agtinjl them • fuch a people (hall pctifli. Confider that, and fee if the Lord be not ready to doc it himfelfe. If he make an offer, as he did, when he gave his Dlfciples this command $ take heed that hegoenot away in anger, he knocks at thy heart againe and again, take heed that he go not away in wrath. It is the Lords manner, no man knowes the time of his offer, fome- times at the third, fometimes at the fifth, and Some- times at the laft houre • the time is not in thy hand, but whenfocverhe offers take heed of refufing, for if he gro wes angry, he turnes no more, When hefha/lfweare in his wraths &c. PJ4L9 $.tdt> that is a place worth con- fidcring. The Apoftlc perfwades them not to defer Repen- \ tance,#but to come while it is to day, /put it not off$ and he gives them two reafons, Left you be hardned through the deceit fulnejfe of finne, that is, you will not be a We to come in.fin will harden you^againe,left the Lordfweare in his wrath^as he did to the Ifraelijes. Now, you muft •marke, they offended him, once, twice, and thrice,ftill the Lord bore with them, they were rebellious at the Red-fea, and prefently after, yet this the Lord bore with, but there was a time when the Lord will beare with them no longer, yet they lived many yeares after, A X^ew Creature, Tt>b*t. afteir,tbenhe fware in his vvrath,and then they were de. ftroyed. It is true, the Lord is not fo angry for every refufing and fin, which thou committeft, but when he comes ro fweare,there is no retracing of it then3whet - foever you find an oath in the Scripture, there is no rc- fervationr when he fware, he never returned againe. Therefore take heed of angring the Lord Iefus,though he be the Saviour of the world, yet kifft the Son left hit beangrj. Take hecde of defer ring/or achangeof Na- ture is rcquired,which is a thing that thou canft not do, but the Lprd muft doe it, Agaiqq, if it be a change of Nature, I will but urge this a little. Then we may learnc hence to know, that all the dc- fircs that comes from Nature arenothing, for that is riot to have another Nature : They are Bhwers, that have a beauty in them, butthcyarethe Fiomrs of tit Graffe, fubjeft to corruption, as well as the ftalke on which they grow, therefore God accepts them not. Againe, it is' not Morall Vermes, for that is not changing of Nature, for they may bee got and loft againe. Againe, it is not the Tranfient a&S of Holineflc which the Holy Ghoft workes in the heart, when hee comes as a paffenger for a night,or as a Sojourner for a moncth or two,but he muft come to be an Inhabitant, and foas the Soule is in the body, to make the Nature another Nature. Laft di all, it is not any good In tendons, any good Defircs, any good purpofes,but another Nature, Therefore, take heed that you doc not deceive your f elves, 3^_ Ser.1V. Vfe e.i. Content not your felvcsWith any thing if this be wanting. Al the dc- fires that come fro nature are nothing. 2 Morall Venues. Tranlienc afts of holinefle. 4 Good in- tentions, and pur- pofes, 370 A New Qreaturey what* felves, and that is a thing we arc exceeding apt to bee deceived in,becaufe we have other purpofes we thinke all is well t thisweemuftlooketo, for there bee ma- ny times when men are very prodigall of good pur- pofes, as when they come to receive the Sacrament, or m time of apprehenfion of death, or it may be you will purpofe to leave fin, when you havefmarted for fome fin you have committed 5 you then meane to alter all, and you thinke you are well, becaufe you have other defires and purpofes in you,but it is not fo, there muft be another Nature, that is, thefe purpofes G o t> tt- | gards as nothing, for indeed they arc worth'fiothihg, j when there are new purpofes, and the old Nature Con. J tinues ftill, they come to the birth, and when they ! have done fo, There is mftrength u Bring forth y that is, I when the purpofes axe new, and the nature oId,they are I not able to dwell there, but it is like a new f eeec in an i old garment, that is, old nature is not able to fute with \ new purpofes, but the pcece brcakes forth, and the rent J is greater than it was. So ufually it is, when we have \ the old nature, and take new purpofes, there is not a | futablentffe, and the rent is made greater than it was. I A man returnes againe to fin, and is worfe than he was 5 j but when there is another Nature,as well as other pur- pofes, then the purpofes live there, as Creatures live in their owne Element, and as branches live and grow on their owne roots, but when purpofes are holy and good, and the naturcbad, they are as Plants planted in a foile not proper to them, where they will not grow nor profper, becaufe the foifc is not furable to them : therefore let m not content our. fdves with thefe g6od J Purpofes and Tranfient At5te, there butt bee ano- ther A Ntw Creaturtyf^bat, 171 \ ther Nature. For thefe good purpofes^what arc they but as bloffbmesnipt with untimely frofls ? they may make a f aire (hew, and come to nothing, as a tree that promifeth largely > hath bloflomes very faire, but you /hall finde no fruit on it ; fo it is when Nature is not good : There is fo much in Nature, that Is in a man not fan#ified3 that he hath thefe two things s Fir ft, he may approve of the Law of God* And fecondly have a defire to be faved. $ Put thefe two together, Approbation of the Law of God, and Defire to be faved ; they will bring forth a purpofe of change of life, they are able to doe that, but now the heart is not changed : As in Deutero- nomit the fifth Chapter, and the nine and twentieth Verfc you {hall finde an expreflion of it there, when and did not. It Ser.IV. Naturall men may appprove of Gods Law. J7» Seh.V. • t ; A New Creature ,V>hat. It is a frequent caie, when men fay, they willgoc > into Gods Vineyard, they doe not, becaufe they are not able, till they have another Nature : It is an intent above their ftrength -therefore content not your felves with Purpofcs. - • FIFTH SERMON VPON THE NEW CREATVRE. ] Look thit good per formances be natural to you. 2 COR. 5.I7. Therefore if a man be in Qhrijiy let htm bee a New Creature. Htrdly,if this be required of every man, that he have another Nature, then we muft lead you a (Up further than wee did before, you muft not onely, not content your felves with good purpo. fes and defires, W more than that, withgoodand holy anions : Itis not enough that you doe the anions ihatare holy and good, that your lives be holy an.d good in great me afure,;or for a fir, but the Nature muft be altered, that is, jp is not enough that thou excrcifeft meekencfle and temperance, gcntlenefTe and • A New (feature y Tt>kat. and humility, but thou muft be an humble man, and a meckeman, a man lowly in fpiric,of afobcr and tem- perate dtfpofition, thy very nature muft be turned into this 5 that is, thefe graces muft be fo incorporated into thee, as if they were con-naturall to thee : therefore it is faid of David, not only that he did what was good, and Gods will, but he had an heart after Gods heart : fo it muft be true of all the Saints, for God delights not but in the heart : Therefore in Pfal. 5 1.6. Thou loveft truth in the inner parts, therefore haft thou taught mew if dome in the fecret of my heart: that is, though the'out- ward performances be good in thcmfelves, yet thou delighteft not in tbem, that which thou delighteft in, is to h3ve another Nature, to have truth in the inward parts • that is, when the inward frame of the heart is al- tered,when that is fet aright,therefore thou haft taught piewifdomein my hidden parts, in my heart, thou haft not oncly given roc wifdomc to behave my felfc well abroad in my adions and carriage, but thou haft made me wife in the fecret of my heart. It is faid oilojhua, he had another Spirit, elfc he had not come into that Land: therefore fee if thou haft fuch a change in thy heart,that thoudoeft not only do good things, but that thou doeft them in that manner, that thou doeft naturall anions, that is, in fuch a manner, that thou canft not but doe them, as llohn^.p. They cannot finne, for they are home of God. They have ano- thcr nature, what followcs on that * Therefore they cannot fin, as a man cannot doeagainft Nature, they cannot doe any thing againft the truth. Againe, on the other fide, they cannot cbufe but do good, as a man cannot chufe but do that which is natu- rall to him. Bb Doe 373 SfiR. Sir. V. J New Creature, "bint. £»fft» How to know oui nature is altered. I ; It iseu- ftomc. Doc not fay, ThisRuleisftribat. (ha!i heare hereafter, but he is ftill the fame. There- fore confider what conftancy, what evenncfle, what equality is in your Nature $ for if there be another na- ture given you, if you be other men, youdocnotaft another perfon,for then you may be ready to put it off, and lay itafide, but your nature is altered, and fo your carriage will be conftant, Againe, what is naturall to thee, is pleafant, becaufe indeed all plcafure is nothing clfe, but a futablenefle to our Narure. Let the nature be what it will be; any thing futable ro ic will be pleafant: Therefore it is a conclufi. on the Philofophcrs had, that, that light which is Con- venientipma nature , is the pleafanteft light* Now if thou have another nature, all the wayes of God will be pleafant to thee, // will be meat and drinkeie thee to dee bu will. Againe, if it be naturall, thouwiltaotbcfubje&to wearineffe. Another man is ftill going up the hill , when he isabouc holy duties, and growes weary, and fits downe, and is not able to continue- butwhatwe dor naturally, we are not weary of 5 The eye is not wea- ry with feeing,nor the tare with hearings becaufe it is na- turall: The affiduity Of holy duties, wearieth out any man that hath another nacure • but let the nature be al- tered, and he holds out, they be Co t arrc from wearying him,that theyabilitate him, th^y make him more able, he burthen growes lighter, and the way more eafie, when to another man it is hard, and he cafts it off Againe, if it be naturall, it wiilour-grow the contra- ry, it will weary it out 5 for Nature is neercr to as, than that which is adventitious. Sin is put out of pof- feffion,a mans felfe is altered, fin doth not dwell there, Bb 2 but Ser. V. 2 It is plea- fant: 3 It is un- wearied. 3, It will wear e 'out that that is contra- ry, )76 Sk*. V Simile. Ob\tti. Two things in a new na- ture. A New Creature, Tbkat* but it comes in there. Now there is another nature which weares it out, as a Spring doth mud, let mud fall into a Spring, it will worke it our, for it is a living water, ftill working. So if a mans nature be changed, if a man fall to finne, yet there is a Spring, and that na- ture will returne againe and againe, and workeit our, if not to day, it will to morrow,becaule there is a Spring there. Againe, where thereis not a New Creature, it will never leave fetling till it have corrupted the whole. But an Obje&ion will come in, I cannot finde this change of nature, I finde that the fins I delighted in be- fore, 1 delight in ftill • thofe evill inclinations which I had before, I have them ftill, I finde not fuch an inward alteration, I finde that lean fuppreflc them, and re- ftraine them, but the change of nature I findenot. This is a great Objection, and needs an anfwering. To this therefore I anfwer, two things thou fhalt finde in thy felfe,if thy nature be changed, if thou have another nature in thee, though there be fomething in thee, that doth like the objects of thine owne lufts, yet there is fomething in thee that abhors them, though there be an inclination that carries thee towards them, •yet there is a contrary inclination that refifh them, fo there is fomething ftill that comrades and oppofeth them. And that is not all, there is, befides this, a weakning of the vigour which before they had, there is not that ftrength in them that was before. So that there are two things in every man that hath a new nature : Firft, though -there be much of the old there, yet it is excee. dingly weakned and mortified. And fecondly, there is much new that was not there before. In every facuJ- A New £rehat. ]77 Similie. ty there is f omething new, that puts a good tincture, 1 s^r. v. a beauty, and glofle on every a&ion thou doeft 5 fo as though thou doe much of the old, yet not fo much as thou didft before , and thou doeft much that thou couldft not doe before. Therefore be not difcouraged, though there be fome inclinations left ftill , yet the ftreame is weakned, the vigour is abated : and againe, there is a contrary ftreame that oppofcth, rcfifteth, and overcommcth it. It may be at the firft, thou may* eft finde it more difficulty but in continuance thou fhalt find it more evident.I cannot better reft mble it to you, than by a man newly recovered out of fickneffe, take a man that is newly recovered, as foone as his difeafe begins to lofc his ftrength, and health begins to enter, the health is exceeding little at the firft, but you (hall finde this in fuch a man, that health is in every parr, and y ou (hall find it will grow ftill and get ground. And againe, although a man be exceeding weake, not able to goe out of his chamber 5 not able, it may be, to goe out of his bed, yet the ficknefle is gone and fubdued, and health hath got the vi<3ory ;fo the ficknefle growes weaker and weaker, and health ftronger and ftrongcr: fo Sincerity is the leaft of all Graces at the firft, and growes to be the greateftat the end : therefore, though there be the fame inclinations in thee flill,yet it is like a fickneffe when a man is upon point of recovery, when | the health begins to enrer in, there Is a great weaknefle s remaines, but the health over.ballanceth it. Therefore,be not difcouraged for that, only,be fure that thou finde thofe Inclinations die in thee more and morej and that health growes more and more; for lufts are faid to be mortified, not becaufe they axe a<3ually B b 3 dead Sincerity little at the firft, ?7.8 A New Creature^ Tbhat. Sek. V rfe4. To abhor the old nature, g to feek to have ic changed. Rom.7.*- dead already, but bccaufc they are dying, a wound is given them, and they will bedead. Amanisfaidto have a new life, becaufe he is growing towards it . fo a man is a New Creature, not becaufe heisperfe&ly new, but that is the end he lookes to. Fourthly, if vvee muft have another Nature, then furcly, the Nature we had before the old Nature, muft needs be very bad, for nothing is to be changed, but you change it for the contrary • Now if thisbc requi- red as good, the other muft beabhorred as evill: there- fore learne, not to excufe your ownc nature, or your fin from ir, but abhorre it $ this is a point of great ufe, anddire&Iy flowing from the words: If another na- ture be required, the old nature is bad, and muft be ha. tcd,abhorred,and emptied forth : now becaufe men are exceeding apt to excufe thcmfelves from our nature* they think their fin is fo much lefle, becaufe they have a ftrong inclinatioato it. They arq deceived inthis, for the finnc is fo much the greater y if theSparkebefo much, what is the Fornace within t If the Branches be fo bitter,what is the Root ? Therefore make this ufe of the aftuall fins which you commit, they (hould be as rivers to lead you to the Sea of corruption within you: You (hall fee, the Saints made this ufe of their inward corruptions. Paul, feeing the rebellion of his flefh, it led him to the body of finne, amazed him, he complai- ned before, but when he came tothar,hegrewtoan extremity of complaint, as iftbat were worfe than all thebianches. SoX>4^/Wconfideringhismurther, &c. made him to know what it was to be conceived in fin, for at that time he comes to that complaint in the one and fiftieth Pfalme, I was conceived in finne, and in ivi- cfuity i A New (feature ^Tbhat. quity hath mj mother brought me forth ; 1 fay5 thefe par- ticular finnes fliould lead us to know our nature. So did lob when he faw what his failings had beene, he lookes tohimfelfc and abhorres him felfe. It maybe, this hath becne taught you, you arc to be humbled for your finnes, and for the evill anions that you have done 5 and this you ought to doe, but we muft lead you further, you muft be humbled for your nature, and in- deed this humbles a man,a man is never humble til then- for a man may think his anions bad, & confeflc them, yet he may thinke his Nature is not bad 5 but when he fees that his nature is bad, heabhorshimfelfejnow, humiliation is like that : when a man comes to abhorre himfelfe, it is a greater degree, than for a man to ab- hor his a&ionsj as it is (aid of lob, he abhorred him- felfe j fo thou muft learne to abhor thy felfc, to abhor that nature that is in thee. We are very backward in this, every man is ready to excufe himfelfe, though I did this and that, it is my nature, but thou muft know that the corruption within,is more than the fin without. Now this humiliation muft not reft meercly in this, to abhor thy felfe,but it muft lead thee f urthcr,to have it renued, as thou wilt never feeke to have another Na- ture till thou be humble* when thou commeft to abhor j thy felfe, thou wilt labour for another felfe, and not before, thou wilt then be content,y ea defirous that that old heart of thine may be broken in pecces, and that I thou be made new. Bur, you will fay. What {hall I doe to have this old Nature made new < Goe to Chrift , the fame anions hee ufed when hce raifed Lazarus, the fame a&ions he doth, when he B b 4 raifeth V9 Sbr. V. A New Creature, ft>hat. How to get our na- tures re- nued. Feare not falling a- way. raifeth any to lite- therefore the fame courfcmuft be taken, that was taken tor tikLdzaru* from the dead: What was that '. To beleeve in him . You have in lohn 1 1 .4. it is faid, This is befallen him, that the glory of the Son of man may befeene: that is,that Chrift may be glo- rified. So the blinde man was faid to be blinde for the glory of God : So it may be faid of the old Nature in man, of the death that hath gone over all mankinde . therefore it is that God may be glorified, that is, may (hew his power in renuing it:Thercfore, as Chrift faid to Mary ,t)id I not fay to thee beleeve? Beleeve only, and thou jhalt fee the power and glory ofGod.So fay I to every one of you 5 only beleeve, that is, goto God, befcech him, and give not over, and beleeve that he is able and willing to do it,and he will not deny thee, he will raife thee from the dead, he will change that old nature of thineyand know it is no fmall matter to beleeve he can doii^LordfaithheJfthou wit, thou canft make me clean. It was a great matter to fay fo : Examine thy felfe, and fee if it be fo with thee, canft thou fay to Chrift, Lord, if thou wilt, thou canft heale this nature and difpofition of mine f Men are difcouraged when they fee fin hath got ground of them, they have had a long combate with ir, and cannot overcome it. It is an hard thing to go to Chrift and hy,Lori,thou canfi make me wbolc-Jbut thou muft beleeve, for he can doe it, and doth it daily, therefore goto him, beg earneftlyof him, and he will change this nature of thine, and make thee a New Creature. Againc, fifthly, if wee have another nature, then doe not feare falling away, for when a man is made a New Creature once, he hath another nature,if G r ace were A TS(ew Creature, Tbbat. were nothing but a thing infufed, an adventitious qua- licy,that did only adhere to us,we might lofe it againe, but having another nature, never feare that thou canft be changed to the contrary, for thou haft another Na- ture. Indeed you muft goe thusfarre, you may lofe Flown (as we (ay) but not Radicem^ aftum, but not Po- tentiam, you may lofe the Flower, the branches may be cut downe,but life remaines in the Root 3 you may lofe the Aft, but not the power, you may lofe the de- grees • you may lofe it Gradttdiur^ notTotaliter. And laftly, you may lofe the fenfe, you may have CratUm fine finfu gratU, you may lofe the fenfe of it, but not the thing - you may lofe the ufe, the root and lubftance you cannot- you may lofe the degree, not the whole: that is, when you are once a member of Chrift, there may be a benumming, that may hinder the influence of bloud and fpirits, but fo as it (hall never be gangrcd, it (hall never die againe 5 there may be a cloud on you, but the Sunne (hall never fet on you. But, you will obje&, Grace of it felfe is of a muta- ble nature 5 for that which is fubjeft to decay in parr, is fubje& to decay in the whole. Againe, it is a Crea- ture, and every Creature is fubjetft to perilh. Againe, we fee that the Angels and Jdam in Paradife had grace as true as we, yet they fell from it. Ianfwer, It is true 5 Grace of it felfe may perifh, it is poffible, it may dye, for it is a Cteature, and may periflias well as any other, confidcredinitfelfe, but if wee confider it as united and joynedtoChriftle- fus, fo it cannot faile you y for, you muft know, Grace in every mans heart, is like light in the aire, and like water in the Ciftcrnc : now it is true, if the Sun fer, the light 382 Sbr. V. 0b\c8. Anfo. Grace u- nited to Chrift cannot periih.. J?: Ser. V. A New Qreature, 'tohat. light will vanifli, and if the Spring flioulddrie up the water, the River would dry up too: buffering the Sun never fets, that is,Chrift never departs from you,whcn he hath taken you to himfelfc, and feeing the Spring never dries up, though grace of it felfe be of a muta- ble nature, yet by rcafon of that conjun&ion with him, it can never be altered, and thence it is that you cannot fall off. It is true, if we were cut off from Chrift, Grace fhould wither , as the Branch being cut off from the Root, but being knit to him, theSapmuft be in the Branches , becaufe it is in the Root , and life will be in the members, becaufe it is in the Head: therefore, we fay, no man can fall from Grace* bc- I caufe heccannotbeecutoff, once on, and never off, once his, and never feparated againe, as Rom. 8. 35. The Apoftle goes through variety of things, that j may feeme to be able to feparatcus, but nothing can, and feeing nothing can feparate you, you fhallbave al way Sap, that is3 Grace, it (hall never be taken from you, when once you have it. So that if a member may be cut offfrom Chrifts body, it might perifli and dye, but as Chrift dyes no more,(bevery one in Chrift dies no more ; Rom. 6. p. Chrijldyes no more^fi every one in him dyes no more ; that is, he lives as Chrift lives:There- tore, if there can be no disjunction from Chrift, thou maytft comfort thy fclfe, thou (halt have grace for ever. Therefore comfort your felves, my Brethren, with thefe wordSjdo you regard an Inheritance above a Leafe, becaufe an Inheritance is a conftant thing i Doe you regard Pearles above Flowers, becaufe they will not wither i Why then doe you not get Grace, which is fo conftant a thing. Be not difcouraged, giuc not over A New Creature, >W, & over your fight -, for feeing Grace (hall never have an end in you, you (hall be fure to overcome, you may have many an hard bickering, but you are fure to hold out, Difcouragemcnt is a great meanes to make a man fie ftill • I (hall never get victory over my fins, and then I fhall be cue off, No,icisimpoilible, whenitisonce planted, it (hall grow, thou (halt have the viftory. Sixthly, if comming to Chrift, we (hall haveano. ther nature,thenbe not difcouraged to fet upon fo holy a work. Indeed, if this neceflity were laid on thee, to ferve God in newneffe of life with an old heart,it were an hard task,and very intolerable, thou hadfl: reafqn to fitdowne and never attempt if. But this is for comfort, Thou (halt have another nature; AH difficulty arifeth from difproportion, bctweene the faculty and the ob- je&, or the thing to be done. As for a man ofa (hallow under ftanding,to be put to ftudy an hard ihing,the diffi- culty is,thereis no proportion betweenchisuhderflan- dii>g and theburthen of the thing.lay agreat burthen on a childe,and he cannot bcare it, but were he as ft rong as the burthen, it were nothing. If God fhould impoic on thee newntfle of life, and' faffer thee to keepethy old nature, it were an hard task^ and thou wilt never per- forme it,thou wilt find thatdifficulty in it, by reafon of the difproportion bctweenc thy nature and the duty 5 but feeingthou (halt have another nature,be not difcour ragedjgo on with comfort, and remember that the bed nature in the world, if God change it nor, it will not ferve the turne. And the woife nature, if thou thinkeft thou haft a worfe nature than others, if he will change ir,;he is able to do ir, with readinefls and facility,there~ fore be not difcouraged. Agaioe, Se«. v. rfi *5 Be not dif- couraged with the difficulty of any du- that it will make you the higheft in that kinde, this is a great priviledge : there is a wonder- full difference betweene Angels aad Devils, one is the top, and the other is the bottome, all the difference is only this, New Nature: therefore, when thou haft a New nature, thou art put into a high and glorious con- dition, and this is the firft fenfe , that we arc New Creatures. Then there is another, by being the firft fruits, you fan&ific the whole field $ all the world fares the better for you 5 for the firft fruits are, not only tlie beft, A New Creature, 'tobat. bed, but they fanftifie all the reft, that is, all marikinde receives good from you. When Let was out oiSoiomejx was fet on fire,when the Ifraelites were once out of the red Sea, the waters returned and drowned Pharaoh: So Gods children fan- difie the whole lumpc : therefore you have a great privilcdge by being New Creatures : So much for this, that you mud have another nature. Now the next point is, there muftbeanewnefle, Whomever U in Chriftylet him be a New Creature : From thence many things are to be gathered > As firft3 if we muft be New Creatures, then are we redeemed from old cuftomes, there is a lingring in our nature after that we have becne long accuftomed to doe, old haunts are very prevalent. Cuftomc is as an Iron chaine, to tyc us to the things that are evill. Now thou muft be a New Creature, Old Cuftomes are fuch as Chrift died to redeeme thee from; Even from the vaine convention you have received frem pur Fathers. Therefore, you that arc held in any by.wayes, remember that you are bound tobe New Creatures, and take heed th3t cuftome prevaile not with you $ for it is exceeding prevalenr,be^ caufe it is pleafant, as what a man is long accuftomed to, is very pleafanr, for cuftomc breeds another nature, and what is fo futabl'e to us, as things con-naturall with us, and what are fo, are very pleafant, A man will be : loath to come out of a thing which he hath much beene accuftomed to : Firft, it wins of our Iudgements,or our opinions,and that is the rcafon why young men are not able to judge,and other men that are accuftomed to evill courfifs have judged already, and will not judge againe 5 and by this meanes cuftomc pre. vailes f ft f Ser. V. Olj. ?• It muft be a new creature. Confe cla- ries thence. I That we 3re redee- m ed from old cu- ftomes. Cuftome ' hath ma- ny advan- tages a- gainft us I . It gains upon our mems. ) 38(5 Se"r.V. A New Creature, what. i. It is croublc- fome to alter ic 5. Wee plead for 4. it breeds Senfcicf- neife. vailcs exceedingly, for it is nptonclypkafant, but it wins of our judgement. Againe ic is exceeding troublefome to change,whcn a man is accuftomed in a thing, ic is eafic to continue in that cour fe, but to go out is troublefome, And againe, we thinkeitadi£paragemenr,whathave we lived thus long, thus many yeares together jp this traft, and (hall now change it? And which is worfe than all the reft: Cuftome breeds a fenfekflenefte- Take heed that you be not hard- hed through the dtceitfulnejfe of fin-, that cuftome ;akes not away all fenfe-, Con[uetudofeccanditoltitfenfitm pe- can • It is not an eafie thing to leave an old cuftome; but remember,that tfjou be in Chrt/l, yon mufl be New Crea- tures ; He fhed his bloud toredeeme you from fin, that is, he hath paid a decre price toredeeme you from the bondage of cuftomes, from ysur oldConverfationfhzTC- fore doe not fay you have long done it, and will doe it ftill, Antiqua confuetudo, is nothing elfc but vetuftaa er~ roris : Men do excufe their evill a&ions from their cu- ftome in t hem,but know it is no good exaife, to excufe fecond errors with a former. Doeft thou think it a good excufe to (3y,I have done it thus long,and therefore willdo it ftill < Yeeld not to it, but know thou ought ft to be changed, have this ftill in thy minde, thou muft have a new nature, thou art re. deemed from thy oldcuftomes.-and this I fpeak not on- ly to the old,but to the young. I call it old, not becaufe men have long continued in it, but becaufe it is futable to the old nature. You fhould therefore rather make a contrary ufe of it,and be ready to fay,feeing I have con- tinued in fuch a courfc f o long,it is time for me to alter- it A !>{ew Creature y fbbal. it is too much that I have fpcnt To much time amiffe, J have fuffered Chrift to waft,and knock til his head be wet with the dew, he fllal wait no longer, I wi] how of en to him: for therefore arc we New Creatures, that we may be redeemed and freed from thefe old cuftome*. Secondly, ifthoumuftbenew, then let it not feeme ftrangetothee^that the world wonders at thee 5 for any thing that is new5we are apt to wonder ar3as at new fiars that have not appeared before,& at new fafhions. This is the Condition of all Saints to be wondn d ar, I and the children whom thou half given me, are as-figms and won. ders inifraei. If it were among Turkesic were another matter, but it is fo in I'fracL Be nordifcouraged for this, make account of it, the world will wonder at New Creatures ^.wd let it not fecm ftrange5 for when thou knoweft -that iU'theworJd lyes in wickedneffe, as in i John 5.19. And knoweft that thou art a New Creature,why wilt thou be difcouraged^Let the Mathtmatitionho. working according to his Art, he drawes lines according to his Rule, if a Countrey-man laugh at him, will he give over and be difcouragedc' He will not doe fo,for he knowes it is the mans ignorance: ,fo if thou approved thy felfe to God, if thou keepeft q good conlcience in dXUhings towards God, and towards ttWtfheworld wilwonderatir,yetthougoeftby Rule, it is their ignorance,it feems ftrange to them,and there- fore they fpeak evill. It is the multitude that doth if, and the multitude dothal way caft fhame on thar,wch(hamcs theffi: know it is the fafhion of the world todo'e fo, the life of tltc Saints is a fecret cenfurc,now there is no way for the world to helpe .themfelves, but tobkmifh that w iich fhames them> to caft fhame on that, to blemifh that as much as can be. There- _L8L *5e R. V. Conftci, p. Wonder not that .the world j "Wonders at thee. Hay 8. 18. tVhythc world dif- graces rhe Saints. ii8_l A New Qreature, what. SZR. Therefore the old world doth put away all, that may dilcoverthem : As the Painter when he had pi. ftured a Cocke very ill, commands his Boy to drive a- away all true Cockes from the pifture $ for, faith he, if they come neere it,all men will fee what a bungler 1 am, but if no true Cockes come neere, it may paffe well e. nough: After this manner doth the world, As long as no New Creature comes neere, their oldnefle is not fcene, it is not taken notice of, they doe well enough, but if there be one in a Countrey or Towne, or bne of a Society, whofe courfe is of another fadiion, that hath another life,that is,a New Creature,when he ftands by, the old will appeare, and they will have it driven away: I would the times werenetfuchasthatlncedeprefie this. Indeed it is a great weakeneiTc to be difcouraged in the wayes of God, and to be aihamedof that which (hould be our glory. It hath alway beene the manner of the world,and that may comfort thee • for the world is as the Sea that cafts out Pearles, but this is my com- fort, fome will gather them up, fome know them to be Pearles, and prize them fo, though the world cafts them out as mud, yet the Lord knowes what thou art, The world loves her 0 w«,but what is not like themfclres, the world canncjt love . as the Ethiopians pi&ure An- gels blackeand Devils white • fo doth the old world, what is blackelikethemfelves, they reckon beautifull, but they that have the true beauty they honour not, bc- caufe they are not likethem. Therefore if thou findeft ill entertainemeut in the world, thou rauft know, every New Creature fhall have it : And let me fay this of the old world, that are ready J. New (feature, Tbbat. ready to caft (hame on the new Creatures,you (ay yoa doe it not to the New Creatures, not tathem that are religious, but you doe it to Hypocrites: Let me fay thus much to you before I paffe this point. Thofe Men whom of all others you may thinke not to be New Creatures, may be the beft men $ as a Philofopher an- fwered, and it was a wife anfwer, when an ignorant man asked him, who was an happy man, whereas Men reckon Kings and Princes happy Men ? He anfwered, He that of all others thou thinkeft raoft happy, may be moft unhappy ; and he whom thou thinkeft moft unhappy, may be moft happy : So thofe that be difli- ked for the moft part, are thefc New Creatures, and thofe Men fpoken well of, are of another flock, like themfelves. Thirdly, if we muft be New Creatures, then pull downe all that is old ; for whatfoever is old muft be re. je&ed, a Man muft in every thing be another Man than he was : So as thou mayeft fay, I had fuch a luft, fuch a dilpofition, my delight was in fuch things, fuch Men, fuch company • now lam changed, all is made new. So chat rhy bufineffe is to pull downe now,and to build up, that is the bufineffe of evei y Man to be ftill pluck- ing downe the old building, whatfoever is old, what- foever is in thy fclfe, in thy oldfclfc, thou muft be emptied of, and thou muft be new, that is, Thou muft t>urgt out the old leaven ^ : Cor. 5 7 . Purge out the old lea- ven > for chnfl pur Pajpover is offered; Ifthatwasto be done for the fhadow, muft k not be done for the lubftauce * The Apoftlepreffethitfo, Purge out all the old ieaven> all muft be purged, all old things mufl be taken away 3 there was a ft rait charge that they muft C c fearch 389 Ser. V. Confett. 1- Pal downe all that is old. Ser.VI Sin like old leaven Ob)e£i. Anfw. $£&- ji New Creature, Tehat. fearch their houfes, yea, every corner of their cup. board, nor any place fliouldbcleftunfearched, and it was to be done exa&ly, that in the lcaft corner there fhould be no leaven left: So thou muft fearch all the corners of thy heart, all the turnings of thy conventi- on, the old leven muft be purged out all, out of thy un- ^erftanding, out of thy tongue, there muft be no more thy old fpeech and language, out of thine eyes, there muft be no more wantonneffe • out of thine eares, eve- ry part of the old man, of the old leaven, muft be pur- ged out of the whole Soule, there is noqgeftionof that, and of thy body too 5 all the manner of thy con- vention muft be holy ; all old leaven muft be purged out, becaufe it is old leaven; and you muft kecpe the PaiTcover with that which is new, with new doughy with the New Creature. For fin is like old leaven, now leaven when it is old is the worft,as every thing gets ftrength from their age, and it is oi that Nature, that if they do not purge it out, it will leaven the whole lumpe: iftherebeanyjotof leaven lefc , it (hall fowre all thy heart. Sin is like a fret- ting leprofic that will run over all 5 f 0 leaven is ftrong, it fowres quickly and fpeedily. But you will fay, How (hall I doe th&, then I /hall be free from all fin i The meaning is5thoumuft diflike all5fin muft be put outofpoiTcflion, it muft be emptied forth, thou muft be in war with it all, that is, thou muft refift all, if any be not purged out, that thou fuffereft it to lye quietly without rending, it will leaven the whole, therefore purge all out. But muft all the old bulling be pulled downe; Is there A New (feature ^kat there nothing to be left there i What (hall we do with our natural! difpoiitions f You muft know,that only the oldnefle is to be taken away,but the nature it felfe is to continue,there is much ufe of nature, only you muft know, grace takes away the obliquity ,the oldncflc,thc fowreneffeof it^and puts a fweetneffc into it. As a Ship under faile, the wind is profitable to drive the Ship, elfe it will not go, all the matter is in the Rudder,that it be turned the right way. So Nature, the ftrength of Nature, affebat. Ob\ett. Relu- ftance i* the Saints when ihey fin. And I have chofen to run the way of thy Commande- ments. So all the Saints, one thing they tfcfire which they pinch on, they have refolved to fcrve God with a pcrieca heart s another man is unrefolvcdandknowes not which to choofe, therefore is to and fro, off and on, now very forward, and then backward, religious in a good mood, and then off againe. This you muft take heed of, for here you ought to bedifcouraged, this is not our meaning, when we fay you muft not be difcouraged for your unevenneflTe. But how (hall I know it, a little further t By this, if your eye be fingle, that you have chofen that one way, that you have pitched on ir, that you be more than in Mquilibrio^ where the ballances hang even,you (hall know it by this,the failings ofthe Saints are never in that degree that theirs are, that have not found hearts, that is, luch a man though he ferve God for a fit, yet when heisoffagainc, he is like a mm in a Mask, he is no more the fame man he was, but there is a broad alteration betweene what he was before, and what he is now. The Saints in their worft ftate have a tin&ure of holineffe, a threed of Skarlet runs through their whole Iives$ after they are once changed, they never fall in that degree, they have a feed in them that will never let them go fo far. Bar, you will fay, this is a notion^ how (hall we {ee it by experience * Thus ; they never lye fo long when they fall into a fin, they arc not well, and they fhew it by rcfifling a. gaine, they cannot continue in it : for there is a cerraine reludance againft it, that raifes tbem againe, they fall fornetimes into ill company, fomctimes in wayes of wicked- A New (jeature^kat. V9 wickedneffe fomctimes into dcadneffe of fpirit • but they are not content with this, they are like men out of their owne element. Another man for the fits of his re- ligion is out of his element, and is never well till he be fetled in his owne Center againe; you fee it by Saul, Saul had very good fits when he perfecuted David, furely he was in good earned when he faid,he would do it no more,and David was more righteous than he, he wepr, and his heart melted, but he was fick of ir,he was out of his element. The Saints have certaine fits, but they are fick of finne, the other are fick of the good, neffe and godlineffe which they have, and are never well till they be fct at liberty againe, that they may walke againe in their old way cs, lb there is great diffe- rence in their degrees, Againe, fuch a man, faith Saint lames, is unjlable in alibis wayes, that is, a man whofe heart isuprighr,there is fomc inequality to be found in his life, fomeune. vennefle, yet it is but now and then, and by accident as it were, becaufe the graces he hath be true, and good, and though fometimes he fals, it is but by accident. Take a true Drug, and a falfe and counterfeit Drug 5 when ever you will put a falfe Drug to trial], it will not worke. Take a Drug that the Apothecary gives you , it may have the colour and frnell of a true one, it may be you cannot tell how to finde it out, but in working you may, if it be falfe it workes not; So take a Bow that is rotten , draw an arrow to the head, and it is fure to j brcake ; this fimilitude the Scripture uftth, Theyflarttd afide like a broken bow, that is, when I put you to trial), you flye back, for you are rotten;* So thofe that are not found, it is not their ftabiliry that makes them go, Cc 4 on Ser, A New Creature, T»hat. men doe good it is Tor want oftempta tion. Sb R.VJ.j on in the wayes of God for a time, but want of tempta- Whenevill c*on t0 Put r^ern t0 lt' V\xluda& to ir, put Saulto ir,and you (hall quickly findethem: But take a true drug, or. dinarily it works well,but by accident it may not work: A good Bow may be broken, by accident 5 fo a grace that is true and right, may fometimes faile of work- ing. I cannot better exprefTe it, than by this fimili- tude : Take a (hip bound to a certaine Haven, ir pitches there, the Compaffe is to fet the right way, but it may be carried away by crofle winds, yet there is a ccr. taine Haven which it tends to:Sorthere is acertaine Ha- ven, which all the Saints of God goe to, howfocver they are tranfported by temptations and lufts, yet the Compaffe ftands the right way; Another is carried afide by unccrtaine winds, ( for that is a Scripture fimi- litude^} that is, there is the winde of a good mood car- rying them towards God, let them be turned, they goe another way, they are not bound to acertaine Haven, they are not pitchr, the others arc carried afide by ac- cident, fometimes they miftake the way, fometimes they fall and flip in the way, but that is their journey they travell to Heaven. Laftof al), thofe that are uneven- outoffalfencfle of heart, and not wcakneffc of grace, they never bring forth fruit. I findc that to be the Scriptures Rule in the eighth Chapter of Saint Luke, in the Parable of the Seed, you (hall fee, it is faid of the third ground, which went furtheft of the three, that it brought not forth fruit; for the thornes grew up, that is, the world and the pleafures of divers lufts, and choaked it 5 fothefe men bring not forth fruit. But, you will fay, they doe bring forth fruit, doe they object. A TS(ew Creature, ibbat. Ser.VI. Critcs bring not forth fruits- they not do many a&ions in good moods? may not an hypocrite go far i May he not have many bloifomes < Yes, but they are but bloffomes, there is fomcthing ^4nrw greene, but they are but blades, the corne never comes! Hypo- toearing, that is, they are never ripe : now a thing muft j be ripe before it can be called good fruir, they never \ bring forth ripe fruir, that is, fruit indeed ; they bring forth fowre grapes,£/5; 5 2* Idid thus and thus to my j Vineyard, and it brought forth wildeg; apes ; icmay be, to mens feeming they be as good as any, they may looke as well asthebeft, but tnfte them and they are fowreft, there is not any fruit, that is only the proper- ty of the laft ground, to bring forth fruit wirh patience. Now it is true of all the Saints, though they be weak^, yet they bring forth fruit, and true, and ripe, and plea* fant fruit, fuch as God delights to cat of; Come let us rvalkc in the Gardened gather fome fruit , as in Cant 5. i, The other bring not forth fruit. Take the befta&ion they doe, being readily examined, it is net good, there is fomething there that marrcsir^ and God fees this, they may be very faire in the eye of man, but they are abominable in Gods fight. Therefore if thou have a new nature, be not difcouraged forthyunevenneffe, which the beft of the Saints are liable to. Againe,this is another Confcdary from this point, and we may putthele two together, becaufe they are two branches comming from the fame Root : If there be another New Nature put into us, then Cxpcfia combate ; for certainly new and old will not agree to- gether ; you cannot put two contraries together, but there muft needs be a fighting,theremuft be aconremi- ; on: therefore exped that,and know you are not right $ j there Ex peel a corn bate. J9»_ Ser.VI, A New Qreaturey Tk>hat. Oh]itit ■ bifferen- cesbe- t ween e the combate in the new Creature, and that fight that feemes to be in | naturall • men. I ! Tn the ifubjed. i 2 i In the fuc- ciffcs. there is no new Nature there, except you findefuch a controverfiewithin. Bur, you will lay, this is not fo furea figne, for be- fore this ! found many acombatc-and doc not Heathen men cxpnffc what reluflancethey have had? Hivenot civil} men, carnall men, and menignorant ot the wayes of God, a great con Aid many times, betwecne the confeience checking them within, and the adions they doe i I anfwer, it is true, but there is a great difference be- tweene the Combate, that is, betweene the new Na- ture, and the remainders of the old, and betweene the naturall confcicnce, thofe glimmerings, thofe fparkes, thofe good delires which even they may have that are not fan&ified, for you (hall fiade all thefe diffe- rences i Fir ft, in them that are found, there is alia ftdes belli, there is another feat of the warre: for where before it was in the confcicnce, it is now throughout the whole fcule, there is a difference in the Subje#,every faculty is fet againft it felfc- becaufe before , the light was (hut up within the wals of confeience, butitwas not fhed into the whole foule, it lay glowing as aSparke there, but it was imprifoned,you imprifoned the truth, and would let it goe no further 5 but now it (heeds in- (rothe foulc, what the under (landing knowes, isinfu- fed into the will, and all the affedions • fo there is a ge- nerall charge, and when the change is general!, the combate mutt needs be generally the combate muft now bs in every parr, whereas before it was but in one, ' Againe, there is a difference infuccefle, for inthc condition betweene the confeience and the reft of I the* A New Creature, 'frhat, thefoule, the conference (till lofes, and the other gets the vi&ory : But in the other, alvvayes the new man' prevailes^T^ Houfe of David prevatles againjl the Houfe tfSaul : There muft needs be wars betweenerwocon. trades, buttheHoufe-of David grcwcsjlronger : So, by which our Divines ufc torefembJethis, lacebgotthe better in the end: So there is a different fucccffe,the new man outwreftles the flefli. Sometimes a man is foiled, but we doe not fay a man hath loft the batcle becaufc he hath a wound, or a foile, or hath bcene beaten back a little,he hathgot the victory that wins it in the end,and that is the cafe of all the Saints. Thirdly,there is difference in the object about which the controverfie is. The common nature hath but a common light, therefore fees but grofle finnes, as your eyes fee only Starres of a greater magnitude, when a man hath a glimmering light, things that be great and confpicuous he difcernes, that isa!l he doth. A natu- rall mans contention is about fins of a great nature, be. caufe light goes no further ♦ but in them that be fan&i- fied, a deare light comes into the houfe, and (hines as thorow a glafle in 3 cleare day, where you doe not / onely fee the great heapes of dirt and dull, but the! fmalleft motc; the others doe not fee the mores, be- caufc they have not that peculiar light, therefore they arc never troubled about motes: Sothe contention dif- fers in the objed • the Saints contention is about fmall ; things, about the very manner of doing holy duties, j about the inward turnings ofthcaffedions, about the [ fanclifiedntfTe of them about ill thoughts, they have a j peculiar light- this doth not put out common light, but j makes you fee more than you did b fore; there bee j many! Ser.VI. I __ 3 In the ob 40o A New Creature^bat. p 4 In the continu- ance. Confeet 6. Think it not itrans? i hat you finde Tome aukednefk in the wayes of God at hrft. miny hundred fins now, which you never faw to be fins before. Had not Paul a new light i Before, he had not confidcrcd that luft was fin,but after war ds he knew it: In the Saints, the 3ffe5 Ser. Vi, 406 s£ZvF Moft men envic the new Crea- ture. 0b\e8. Anfo. jt New Creature, Tbkat. there is vercue in the Spirit, a venue m Grace, aneffi- cacy'in the Word; furely thefe betheminiftersand fervants of the moft high God. This you ought to do5 but on the other fide, how many hundreds and thou' fands are there that do as they did, when they faw the miracles, they envied i Yea, as they did with Laza- rus, When the lewesfatv that for Lazarus fake, many went away and beleeved on him, they con/kited how to put Laza- rus to death: That is the f afliion of the world, when they fee New Creatures, men regenerate, that Holineflc, and purity of Godlinefle Alines forth in their lives, and when that caufes others to go away, and that, for that they will believe on Chrift, they will doc as they did with Lazarus, they will have him put to death, that is , they will have him removed out of the way, they will have him taken, ex return natura. Take heed of this. B it, you will fay, If we knew they were New Creatures, we would not do fo r It is very true, but do you think, when they would have killed lefus and Lazarus, they knew them to be fo i They did not know Chrift to be the Lord of life, the Scripture faith fo. Againe, they thought Lazarus to be an Impoftors it is like they did, but it is taken for a perfecution of Chrift. The Iewes that killed the Prophets, doe you think they thought them to be Pro- phets when they flew them * Take heed of that, you know the danger of it , when Iesvs Christ wrought miracles by the power of the Holy Ghoft: No, fay they, he doth it by Belzebub: Christ tels them, in this they blafphemed the Holy Ghoft. When thou (halt fee a Man made a New Creature, when J A New (feature ^bat. when thou {halt fee a man Regenerate, take heed of faying, this is guile, and cunning, and impofture, for it is done by the Spirit 5 take heed of blafpheming the Holy Ghoft. It is a dangerous cafe : I fay, when fuch things be done, we fhould praife God , and glorifie God for it, labouring to come in our felves, and not look on it with an eye of envie,andhatred,and diftaftc. The different effe&s Chrifts miracles had, fucji hath this : Our fcope is, that ye may glorifie God, and give him the praife of if, that when he hath done fuch a worke, you may fay this is the power of Grace, and the vertue of the Spirit. So much for this point, that you muft be New Creatures,and {q we have gone tho- row three things, wch were obfer ved out of the words : Firfi, the infeparability betwecne Iuftification and San&ification. Secondly, the having of another Nature. Thirdly, it muft be new. Now, the fourth is,it is a creature wrought by Ged, for that word is not in vaine, wkofoever is in chritt, let bim tea New Creature :2 The meaning is this • we are New Creatures, that is, it is -God that worketh it in us, for Creation is proper to him,no Angell nor Creature under the Sunne can knit thofe things together, which have an infinite diftance, as iomething and nothing -9 therefore it is proper to him. itishethatmakethus New Creatures, not that himlelfe is the beginner, and fomething elfe perfe&s it, as fome fay, but J>emefi cm- fa t otitis mis, He is the beginner and ender, he makes us New. And there is much reafon,for it cannot be otherwife, for if it were in our power, of our felves to come in: Dd2 Firft, 407 Sbr.VL ThcNewl Creature is Gods worke, This is proved by foure Ar- SfiR.VJ.i Arg.i. | Elfc good men were not behol- ding to God, A New Creature, Tphtt. Arg.z Elfe not God but men, (hold difference thctnfelvs. drg>3 fclfe we take away Election and Re- probation. objetl. Fir ft, fc will follow that the Saints in Heaven fhould be no more beholding to God, than thofe that are con. demnedinhell: Fof, if God did give every man fuffi. cient meanes of falvation, arid I have taken ir, andano. thcr refufed ir, whom may I thank when I am in Hea- ven, and another in Hell, not God (for he gave the meanes equally) but myfelfe, I tookeir. and another did not, and lb the love God (he wes, itfhouldbeas much to the damned, as to the Saints, if he hath done on his part equally to both. Againe, it fhould not be God that makes the diffe- rence, but man, and fo you may (land up and contra, did what Pdul faith, Wfo art thou that foftefl, who hath put the difference ? If man hath free will to take Grace, or refufe it, and if God hath given to all fufficient meanes , then , thou haft made the difference, God hath not. Againe, if this wcrefo, we muft take away all Ele- <3ion and Reprobation $ for what is Ele&ion * Electi- on is nothing elfe but this, God hath taken fome to life, and makes them holy, as godlineffe is an efftd of his Eledion, and the wrckednefle ofmenisa fruit of their re jedion : but now here would be no Ele 3 muft kcepc out of ill company, that deftroyes this. Thou haft many good fparkes in thee,thou muft blow them up, thou muft lay thy felfe by the poole, till the Angcll comes, and moves the waters- there be many things thou muft doe, and though the Candle cannot light it felfc, yet, when it is lighted, it is but putting oyleto it, and we may maintaine the flame: though thou canft not begin thy life, though thou canft not Dd 4 make 4U s^vn Freewill in men rege- nerate. The New (^nature, Tbhat. To what 11ft ferveth this do&iinc. Anfo. To fours ufes. rfei. Tojet us fee that our co- dition in Chrift is better than in Adam. make thy felfe a living man when thou arc dead,yet3 when there is life, thou mayeft ftir, and move thy fdfc^ thou mayeft eat and drink in ftrengthof that life- when the fire is kindled wc may raaintaine it. I fay, we preach Free-will to the Regenerate ^ for certainly, fo much grace as they have, fo much Free- will they have, for Free-will followes grace, as the fliadow doth the body; fofar, as wearereftoredto ^A&ms condition, fo far we have Adams Free- will. Therefore we maintaine Free-will in the Regene- rate, and as far as thou art Regenerate, thou haft Free- will, thou mayeft doe more than thou doeft. Therefore doe not fit downe and fay, I cannot doe it, for thou mayeft doe it- and if thou haft but a little ftrength, thou mayeft improve and husband it, as well as any other talent, and it (hall increafe and grow in thee. Laft of all, you will fay, But what ufe is there of this do&rine, 'o tell us that we are New Creatures, and God muft make us New Creatures, and he muft beget us by the Word of Truth ? What ufe is there of it ? Very great ufe. One great ufe of it is this, if we doe not thus hold with God, that we are dependant upon him , and know that it is hee that wrought that worke , wee ftould bee but in the ftate oi^idam. Now this is the greate advantage wee have by the GofpelJ, we have not a ftocke in our owne hands ,, but are kept by tbeporver rfGodtofdvation. Qthcrwile, if it were true that wee take Grace, andrefufe it, according to liberty of will 5 you muft know, this will coniequemly follow on it ; if thou canft take it out of liberty of will, thou mayeft lee - The New Qreaturey "tobat. let it go againe : never any man holds one, but he holds the other alfo ; I fay, thou may'ft fall from it againe. Now, if thou mayeft take it, and fa 11 from it againe, thou art as i^4dam was ; how miferable then is thy ; condition? But by this dodrine that we arc in Chrift, j that Chrift hath made us New Creatures , that the worke hath beene begun by him, and we are now com mitted to his keeping, we are in another condition than we had in Adam. Againe, there is this end of this do<3rine : iftftis do- drine were not preached, thou woukkftgoe about a work,which thou wouldeft never be able to performe- for if thou haft this opinioa, I may doe it out of liberty of will, thou wilt goe about a worke without ftrength, thou wilt goe about to leape over a great ditch with a fhort ftaffe. Now when a man will not fetk to God, the worke lyes undone: he thatwillnotbeftrongby Gods ftrength, (hall not be ftrong : when thou art taught, it is God that doth it, it will teach thee to go to God and Chrift, and pray them to doc ir3 and fo the wotke will be done to thine hand, which before could never have beene done. Againe, if thou couldeft take Chrift, and come in, thou wouldeft bee lefle beholding to Chrift, and fo lovethy felfe, and be kfle humble. On the other fide, when thou (left thou haft nothing, thou wilt doe as wives, who, feeing they have nothing, no beauty, they love their Husbands better all the dayes of their life : Why dorh Chrift prefle it fo, I have loved you, and you have not loved me, I have taken you, and y ou have not taken me i It is a great matter when the wife faith, 1 have took you, I have chofen you,I loved you : we JL'L Ser.VII. That it may appeare that God fetteth us not about a worke, - which he doth not in- able us to performe. To make w love Chrift the better] feeing how much we are behol- ding to bin. . 4*4 Ser.VH To make us take heed of putting offthewoik when Chrift cafe. Ffei. See what the builnes of Prea- chers is,and with whom you have to do when you heare the Word. Tlie New Qreature, what. EpheT. s.ie. wc cannot argue thus with Chrift, for Chrifls CM*.. memo is ever and anon, I have loved you, and not you me. Laft of all, this ufe you may make of it, learneto depend on Chrift with much f care, to take heed of put- ting offthe worke, when he cals, take heed of denying him, if the other do&rine were truc,you might be bold to put off your Repentance, but take heed of that, when it is God that workesin you, when God muft doe it, and hce doth when hee lifts, when it is the Spirit that doth it, and it breathes when and where it lifts; this may make you feare andtrembk. So you may fee there is an end of this dodrine ; now we will make a little ufe of it, and fo end. Firft, if it be Chrifts worke, if it be he that muft be* gin it, ("for it is a creature) then you fee what bufineffe we have in hand, that are Preachers of the Gof pell, our bufineffe is to make men other Creatures, which is a tranfeendent worke, it is the worke of God, and not of man : this is the errand we are fent about, and the work wc are taught to do every Sabbath 5 and every Sermon which we preach to you, to turne Lions into Lambes, to transf ormc the heart of man, and to make you New Creatures. This I fpeake of, not for our fakes, but for yours, that you may make ufe of it : you muft learne to know , when you heare the Word , what a&ion you have in hand, and whom you have to doe with, that1 is, with the Almighty God, and not with Man; for, alas, my brethren,what arewe abletodo? Ephef. 2.10. Tou are Gods mrkmanjhip in Iefits Chtifi^ treated 'to good mrkes, that you fhouldmlke in them : It is true, we are the inftrumentSjbut ye zxcGods workmanfliip.Take the beft The New £reaturey y>bat, 4* J beft Inftrumcnt wherewith we make any artificial thing, an Axe or a Chifell, or whatfoever it is, you know, if : there bee not an influence from the Artificer, it will make no ^rtificiall thing, it will ftrike when you ufe it, but it will not make any artificiall thing, if there be not an influence from the Artificer : So we are inftruments, 1 and the Word is an Inftrumcnt, butiftherebenotan 1 influence from God, the worke will not be done, you I will never be made New Creatures. Therefore you are 1 Gods workmanfhip created to good workes; he doth j it, and remember you have to do with him: You have I an clegantexpreffionofitinrOr.3.2. You are chrifts I Epijlle adminijlred by usj and written not with lnkc^ hut \ I with the Spirit of the living God: That is, the law of God fj is written in your hearts. You know, regeneration is in many other places of Scripture, kA wrltingtheLawof God in their hearts* then there is a writing, and in this fenfc the Saints are called an Epift/e^ut they are Chrifts Epiftle y we are the Pen, and he is the Writer,he handles the Pen, and what (hall the Pen do, when there is Paper and nolnke * Will there beany Epiftle written i Now what is that, you are Chrifts Epiftle not written with Inke, but by the Spirit of God t We doe but apply the Pen to the Paper $ but if God put not Inke into the Pen, that is, the Spirit of the living God, nothing will bee written in your hearts. Therefore, remember what you have to doe, and with whom $ not with us, for we are able to doe nothing : not Paul or Apollo mighty in Scriptures, Wearethe Ministers by whom yon beleeve. It is God that doth it , wee are but thofe by whom you beleeve: Peter , if that ever any mm was able fo1 to doc it, hee was, that had his tongue fee on fire by the Holy Ser.VII. 2 Cor. 3. 2. Miiuftens and Ordi- nances, in- ftruments. GaU.g. 37;e Ne# Qreature } what. Lufce *4-4 5 Learne hence. i. To come to heare the Word with reverence and feare. Holy Ghoft, yet he was not able to doc it, GaUth,2. 8. Hee that wot mighty by Peter over the circumcision y God was mighty by Peter: but the worke was none of his 5 wee are the Rammes homes, but who throwes downethe wals of Ierichof Are we able to doc it i No 3 my Brethren, no more than Peter was able to open the Iron gates. It is true, when Peter came to them, they opened, and not before, but it was thcAn- gell that did it. So when wee preach the Gofpcll^ there bee everlafting doorcs*, can wee open the Iron. gates * No more than any man can open Iron.doores. Therefore Lydiashem was opened, elfeiW might have preached ld|g enough in vainejinZafothclaft Chapter, He opened their underfiandings^ that they might underftand the Scriptures. If he had not opened their under (landings, as he was God, he had done them no good, when he preached to them as man : Therefore it is God that doth it. But, you will fay, of what ufe is this to us, that God doth it f It is of much ufe: therefore, when you come to this place every Sabbath day to heare the Word, when you fee you have to doe with the mighty God (we are the Pen, it is God that dorhit)learne to come with reve- rence and feare • learne to fay of this placets lacob did, when he faw God, when he faw the Ladder, and An- gels afcending, and defcending. Surelythisisafeare-^ full place, and no other than the gate of Heaven, and the Houfe of God; it may be you thought of it before : You come to heare Sermons, or Le&ures,and Decla- mations^ have your underftandiogs bettercd,butyou doe AlS[ew Creature^ Tbbat. doc not remember that it is the gate ot Heaven, and the Houfe of God : you fee not God (landing over us, you (hould overlookeus, it is the gateof Heaven, that is, you (hall never come to Heaveaordinarily, if you goe not through this gate, it is the Houfe of God : And in. deed when you come hither, your eye mart be upon him more than upon us. expe# and wait what God will doe on your hearts, in fuchatime, if you come and heare $ and God hath done nothing, obferve that, and fay, his becaufe God hath with-holden his hand, therefore my heart is not quickned at this Sermon ; if any thing hathbeene doe, know, it is a fparke kindled from Heaven, therefore cherifh ir, looke well to it, for it is a fparke kindled from Heaven: therefore, doe as they did in the Law, lee what David did on the Altar which he built pn Mount Moriah, when the Altar was built, they layd the wood and Sacrifice, and looked to God when he would fend fire from Heaven: So we are the wood, look to God for fire, if you can get a Spark, be fureto maintaine it; for -that was the manner of the Pr iefts, when they had a little fire from Heayi n, they al way gave fc well,they r ever let ir go out againe. Lo^k to it diligently, if you havegor a {park from Heaven, let it not go out againe, (as it is the cafe of many thou- fands to doe) there may be fpa; kes, and you may heat your (elves by them, and it may be bpt fire from earth; Whena Sacrifice was kindled by common fire, God accepted it nor, though it burnt as other fire, yet it was nofaerificc to God. Moral! reafon and natural lwif- dome may kindle a fire, that maybe very like true fire, but it is not from Heaven : Therefore come with much feare to this place, like men that have your eyes on God, 417 Ser.VI, Fire from Heaven to be chcri- (kid, 4i8 a. To give the praife of any good you receive by theprea- ching of the Word, to God only. i Tim. A New Qreature, fbbat. God,feek him not for fa(hion,and know it is to no pur- pofe,if God fent not his Spirit from Heaven. Againe, you will fay, what ufc is there of this, that it is God chat doth it, and not man. I fay therefore^give the praife and glory of it to God, give it not to us, but to him, this is not a Itght notion, but of great moment, for it will make thee love the Lord Icfus: Saint Paul puts this among the greateft mercies j He hath bttne mercijull u me with frith and kve: that amazed him, that he could never be thankfull enough for it, that is, he hath wrought in me faith and love, therefore gives him the praife. It is God that dothk, we are but the inftruments 5 we praife not the Trumpet, but the Trumpeter, we praife not the Pen. fill, but the Painter. It is God that doth the worke, give him therefore the whole praife of it • this is a mat- ter of much ufe to you. For when there is a Minifter of God, that hath bcene an inft rument of bringing you to Heaven,you will love this man, prize him,and mag- nifie him in your thoughts, and you do well 5 but re* member, that you take nothing from Chrift 3 alas ! What is the Pen to him that writes the Epiftle t What arc we, my brethren? Give not to us what belongs unto him § nothing unto us, faith Fail, we have done thus and thus, but it is nothing, it is Chrift that hath done all,and let him have all: as the fervants of Chrift, wemuft be wary, that we rob not our Mafter of mens affe&ions, for we are but fpokeftnen to prefent you to Chrift J therefore be exceeding wary, give your affefti- ons to the Lord, to whom they belong: If ever you receive any good by any Sermon, if you be quickned, if ever a little enlivened by the power full preaching of the A New Creature, ibbat. the Word, give glory to Chrift:, and fay he hath done it, let him have the praife of it5 love himfomuchthe more, for of all graces, nothing is like that to worke grace in your hearts. Againe,if you will fay, what ufe is there of h< That it is not the Minifter but God that doth it. Then doe not expeft from us, that we fhould come wth excellency of wifdome,or of words,that we fhould come with wit, and eloquence, and learning. Will this make a New Creature i No, it will not doe it ; for it is God,that makes men New Creatures,and if it be fo,he will do it by his o wne Inftruments, that is,by his owne Word : Thus Paul reafons, i Cor. 2. We p reach the Go- fpell, not with excellency of words, for then the death of c£W#wouldbcofnoefFerifty let him let a 2^ew Creature. Vt, you willobjed, God workesin [ ofjeff9 us the deed, even every deed, fo that a man hath not Free- will after he is Re- generate. To thisweanfwer, that fo far re as his grace , and the ftrength he hath , goes , fo f arr he is able to keepe the Commandements ot God, by vertue of a general! concourfe: It is not de- nied that a man cannot move his hand, nor doe any a- (flion without the generall concourfe of God • bur that God never denies,but as he gives the Creature abiliry, fo he vouchfafes a generall concourfe to it. As it is true in that, fo in all aftions of grace, a man cannot doe any thing without a concourfe: But when a man hath grace, there be two things wherein a man hath need ot Ee 2 fpeciall In what fenfc he would be under- flood, when he affirmeth the will of Regene- rate perfos to fee fiee. 4t8 Two things wherein we need fuperveni- cnt help . Otf.5 The order firft in Chrift and then New Creatures, Hence learne. i. Not to be difcou raged from going to Chrift for any defe thc j Ser. VU old man, originallfinnc which was there before, and changeth ir by the ingredienceof the new Ssp. So doth Chrift: Therefore we arc faid to be ingrafted into the fimilitude of his D:ath and Refurre&ion, that is5 the oldnarure in us is worneoutbythecomming in of the new : now as C h r i s t did die, but revi- ved againe • fo we put on another nature, fo wee have this benefit by this union, wee are made New Crea. tures. Befides this, we have an hundred others,when we are in Chrift we are under covcrr, he hath intercft in all our debts, and wee have intercft in all his riches, as the husband is bound to pay all the debts of the wife, when hee hath married her, (he is under covert, (he hath intereft in all her husbands riches - fo we have intercft in all the wealth of Chrift, and that is a very large wealth, as you have it exprefled in 1 Cor. thclaft Chapter, Paul, and Apollo, &c. and the world is yours, it is a wealth beyond all that men can give you. The world is yours, no man in the world can goefo fane, Princes may reach thorow their owne Kingdomes, but the World is yours, that is, Chrift who hath the command ef it, caufeth every thing there to fcrve your turnc, even every creature that man cannot com mand$ the wind and the feas obey him for your good 5 for you have intereft in all his riches, there is nothing in the world j>ut is yours, Things frefent and things to come arc ourL If men can bclpe you to things preient, yet things to come arc beyond their reach. If the things .affthisjife beetheirs, yet Death is not theirs- but herein Chrift likewifefurniiheth you. In a word, you have intereft in all his wealth, looke how farrc he can 43° A New Creature, Tbhat. SER.VJI|can goc beyond a man, fofarre are you advantaged by 1 him, and have intereft in all his riches, hee hath inte- | reft in all your debts, you are under covert, and no. ! thing can hurt you, the gates of Hell, Men, Divcls, Sinnc, and all the Creatures in Heaven andcauhare not able to hurt y ou,becaufe you are in bim,y ou are as Coneyes in their Burrowes, he covers you, hekeepes you fate. If our eyes were opened to fee this, as the Apoftle Fwls were, we fhould magnifie ir, and (land amazed at it, when he comes to expreffe what we have by Chrift, he knowes not how to expreffe it \ In him \ are all the treasures tfwifedome and knowledge, and they are ours ; he hath a Kingdome, that is ours : Hee is all ! Sonne, fo are we; hee is an Heire,fo are we, nothing | can hurt us, but it hurts him. Therefore make ufe of this, when any thing is obje&ed that is terrible and grievous, anfwer it with this, I am in chrift. When thou wanted any thing,know thoucanft not be denied, for thou art in Chrift. Set all our thoughts on worke, to looke to all the things mans nature is capable of, that you defire to make you happy, we have them all in him. 0 the length, and height yand depth of his mercy ! Indeed it is fuch a depth that we cannot fadome, and Va height we cannot rcach,and a length we cannot mea. f fure ; all this we have by Chrift : if we had but Pauls fpirit to apprehend it,and a lit tlecrevife of light opened to us, as there was to him, that we might fee into this unfearchable riches oi Chrift, wz would ftand amazed. I cannot ftand co enlarge it any further, you fee what it is to be united to Chrift, and of what moment. Now we will come to make fome ufe of it. If it bee fo glorious a condition to bee united to • _ _.__._ Chrift, A New Qreaturej Tbhat. 1 Cfuift, it fhould inflame us then with a ckfire to be in him, with a defire to be in this condition 3 for, if you have the Son, you have life, i lob. 5.12. Rabat bath the Son hath life>and aH things elfe pertaining to Ufe, god- lineffe, andhappinejp; he that hath net the Sonfath not life, that is, hee is yet in death and condemnation; have Chrift,and have all things- therefore it is an hap- py and glorious condition. Therefore let thofe, that have if, defire to enlarge it more and more,and thofe that want ir,let them feeke to get it. Fir ft, I fay thofe that have it, Jet them labour to in- I large it. You will fay, If a man bee in Chrift, how can hee bee more + If hee be united, if he bee maried to him, how can he be more ? Iuftification admits of no de- grees: Therefore this isapoint worth your confide, ration, That you may he more in Cbrijl. It is true, Iuftification in thisfenfc, admits of no degrees, but it is indivifible, either you are married, or not married ; either you arc in him,or not in him • fo farre, indeed, it admits of no degrees: But now when a Spoufe takes an Husband, (hee hath fo much wilasto refolve to make fuch an one her Husband, yet ;here may be degrees of willingnefle, iliee may will it more,theremay be more defire of if, there may be a greater approbation of it ..fo, though it be true,that e* very man that is juftifiedin Chrift,is within the Cove- nant, within the doore 5 yet he may goe in further, or lefle farrc when hee is within : So I fay you may be within the Covenant, but this taking of Chrift, this j being in Chrift, this receiving of him, admits of dc-< grees, -ILL Ser.VJI Vje 1. Exhorta- tion two- fold, r. Thofe that have this 'union With Chr'ift ice thsm, Ceeke to enlarge it more. In wh.it fenfe this is to be uiidei flood ;->• Ser.VII The New Creature, Ivhat. Objeft. How it may bee done. Five helps to doe it. I Confider yout mise- ry without him. grees, becaufe, though one be married to an husband, that there is fo much will,as to refolve to take him,ra. ther than refufe him, yet this very will of taking may beftrongcr , as her afte&ions to him arc more, the rea- fons are ftronger and larger that invite her to take him : So the union with Chrift may be neerer yet, the knot may be yet ftraiter, and as that incrcaleth, fo all thceffe&s, and confequences of it increafe: There- fore the thing we would exhort you to, is to bee more io Chrift, to get you nee rer to him* You will fay, How (hall that be done i Confider whatitwasthatdrawedyoutohim, and to labour to intend all that, that when you have taken him, you may yet make the union neerer and better than it was. And thefe five things will doe it : Firft, confider your mifery without him, you did confider it before, which caufed you to take him for your Husband, when you faw you could not live without him, but when you finde that mifery to b?e yet more, your confolation will be ftronger, you will more approve your a&ion of taking him, you will prize him more. Therefore, if you will bee yet neerer to Christ, reflect often on your felves, on your owne condition , and fee what you are without him. Confider what your finnes are, how* you fliould have peri(hed, if you had not taken him ^ how mifcrablc you are (till, how unable to help your felves • and the more humble you are, the poorer in ; fpirir, and the morcgreedily you will receive him, the more degrees will be added to the taking of the Lord Iefus. For that is one great meanes,to teach us to prize Chrift The New Creature ^hat. 43? Chrift, even to know our miftry. TheProdigallfon was taught to prize his being in his Fathers houfe by the extremity of want he was in, the more he felt the want of it, the more he prized it. Labour therefore to know what you are, out of Chrift,to feele the want of it, to know that you cannot fubfift, you cannot be without him. Againe,fecondly, labour more to know the vertues and the excellencies of your husband 5 for as they are more explicated and difcovered to you, fo you will love him more. As one that is married, the more (he fees in her husband,the morefhedefires him,themore glad (he is that the match is made, there is a greater de- gree of will to take her Husband. Labour to fee this beauty in Chrift,to fee what he hath done for you5 was he not crucified for you i He loved me, faith Paul, and gave bimfelfe for me, be died (or me. Confider all that he hath done, confider the great dowry, the riches he brings with him, all the benefits and priviledges hee brings with him, and you have by him, looke well up. on him, confider the number of them, and the waight of them $ thinke of all the advantages you get by him, the more you fee this, the more thofe vertues and ex- cellencies of Chrift are explicated, and unfolded, and made manifeft unto you, the more you will love him, and the nearer is the union betweene you. Thirdly,be perfwaded of his love to you, the more you are perfwaded of your husbands love, the nearer your hearts grow to him. Thinke what it was that made Paul love the Lord Icfus fo much, it was the ftrength of his faith, he knew the Lord loved him,and , that Chrift had received him. If we could but once I eet Ser.VII 2 Labour more to kuowthe j Vertues & excellen- cies of Ch ift. 3 Bee per- fwaded ofj his love* to you. ii4_ Ser.VII A New Creature, what. 1 4 Get expe- rience of him. 5 Pray that the Holy Ohoft may dnvw thee to Chrift. gee into Pauls condition, thac we could fee thcuafear- chable riches of Chrift,the beauties of our husband5rhe advantages we have by him, if we had Pauls faith to be- leeve his love, we fhould be able to doe as he did, ro reckon all as drofle and dung, we fliould prize nothing but Chrift, and we fhoulddraw nearer to him : There- fore, labour to ftrengthen your faith. Sodidcj*f#. fes,h was the ftrcngth of his faith that made him cleave j fo faft to God, as he did. Fourthly, get experience of him 5 f or it was Pauls experience that united him nearer to Chrift, the expe- rience that he had of Chrift in the mortification of his lufts, in all the courfes of his miniftry,in all thediftref- fes and troubles that he paiTcd thorow, he ftill haoex- perience of him, and the more experience you have of the Lord It fus5 the nearer you come to converfc with him,and the more you wil love him^and joync to him : StrangeneiTe disjoynes affe&ions, wee fay there is ftrangenvfle when men falute not, when there is not a neare converting: Strangencffe doth dif.joyne the heart. Againe, neareneffe of converting and walking with him from day today, drawes us nearer to him, and intends the will of defiring him tobcourHuf- band. Laft of all,thereisacertaineimpreflionmadeinthe fpiric of man by the Holy Ghoft, which caufeth him to draw neare to Chrift, that makes him prize him more. As there is in the Iron a certaine narurall qua liry to follow the Loadftone 3 fo there is in the Saints towards Chrift: And if we fceke a reafon why Paul and the reft of the S unts that-excelled fo, were able to prize Chrift 'above all things, and to count all things lolTe A New Qrtatnre, Tbbat. lofle in rcfped of him, the true reafon is,it was the im. preflion made upon their fpirits by the Holy Ghoft 5 there isacertaineattra&ivevertueputintothem, ena- bling them to prize Chrijt above all,and to draw neare to him 5 therefore you muft know, it is the gift of the Holy Ghoft to inable us to prize him. Therefore to all the reft adde-that, feeke to the Lor d that hee would worke it in your hearts, that youmaykarne to magnifie him. Thus you muft feckc to encreafr the union, to adde degrees to the will, by which you I are content and refolve to match with Christ, and to bee made one with him : And this is the thing that you are to bee exhorted to, not onely to know fhis> but to exercife it : when Paul had once tafted the fwcetneffe in Chrift, he could relifh nothing clfe, hee counts all other things as droffe : So fhould we, if we had once experience of it. Therefore we fhould learneto renue this union from day to day, and, as I faid before, We fhould eat hisflejl), and drinkc bis bloud every day ,• that is, every time we renue the covenant with God, we renue the mateh, as it were,betweene us,we eat Chrifls flefh3and drink his blouds/jfe is that bread that came dotvnefiom heaven-, thej ate (JMannah in the wildtrnejfe and died , but hee that fetdeth on meey jhaU have life everhfling i Therefore eate my fleflianddrinkemybloud, that is, take mee, come to me, for eating of his 'fie (h is nothing but to come to him, to take him, to receive him : Now, faith he,the very aft of taking me is your duty,as you renue that every dayjo you take me a new,as it were, and lo there will come new ftrength to you, as from bread or CMama, when you eat it,or from fkfh and wine,when you Ser.VH Eating Chrifts flefh,what Ser.YII 37;e New Creature, Tthat. -*AW> \0bjeii. Ncccflific of feeding on Chrift daily. you eac and drinke it, To doth there from me,when you rcnue your eating of my fkfh, and drinking of my bloud, that is, when you renueyour a& cf taking and receiving me. There comes new ftrength to you, that is, you (hall have new comforts and confolations, you (hall be incouraged the more, herein you draw nearer to me than before: For, as your union wich Chrift at the firft, doth make a way for the Spirit, andcaufeth it to be fhed in your hearts, fo the more this union is encreafed, the more you are filled with the Hely Ghojl : So you get new ftrength from day to day ,as this union is more confirmed: It is like a new eating and drink- ing, your Peace is more abundant, and your ftrength is more enlarged, you are more full of joy in the Ho- ly Ghoft j every grace is more encreafed and ftrength- nedinyou, therefore cxercife this union, eathisfle/b, and drinke his bloud every day. But, you will fay, what needs that, when wc have once done, is it not enough i No, it is not enough- fortheregrowesadiftancc betweene Chrift and you from day to day, a little negle#, that Very omiffion of duties, yea, though it were no finfull omiffion may caufe it. As the body is fub jc<5t to wafte, and needs eating and drinking that it may be repaired; So doth the foule and inner man, there is a continuall wafting of ftrength, and you muft eat his fle(b and drink his bloud every day to repaire it, that is, you muft renue the union, that grace may be ftrengthencd and renued in your hearts, thatthofe fpi- rits may be repaired, that you fpend every day, that your very ftrength may bee renued -you (hall find this true by experience, the more you doe this,more neare you A New Creatue, ivhat. you get toChriJi, the more you renue that match and make a new marriage with him, youfhallfindenew firength commingtoyou, you fliall finde your hearts draw nearer to him,and further from fin,you fliall find your felves made morefpirituall, more heavenly min- ded, you (hall find your felves more ftrengthned, you will be afliamed to finne, when you (land in fuch neare cermes wich him, there willbc a fecret influence of the Spirit in your hearts. Therefore exercife this union, and, as you muft ex- ercife it from day to day, fo know fhe comfort of it, and improve and husband it well. It I have Chrift for my Husband, fliall he be my Husband in vainer Shall I have him, and not make* ufe of him * No, you muft learne to make ufe of him, learne to ufe him,as he is a Prophet, a Prieft, and a King : If you would bee more cnlightned, goe to him as a Prophet, befeech him to enlighten thee, to give thee wifdome, to give thee the Spirit of Revelation,and he cannot deny thee. If thou haft committed a finne, ufe him as a Mediator, as a Prieft 5 for hei&thy Husband, thou haft him for chat purpofe, forget not that Chrift isaMediatour: We fall into fin from day co day- but, if wcknew re- ally what it is to have Chrift an Interceflbur, to have htm our Prieft, to makcan attornment for our finnes every diy, we fliould learne to prize him more, wee fhould be full of comfort, wee (hould doe in another manner than we doe : If there be any fttong luft which j thou canft not fubdue, know that it muft be done by J him, as a King, he muft bring it into fubjedion, hee muft circumcife thy heart : Therefore know what is in Christ, tor all that is in him is thine,and he is full Ff of* Sebl.VIL To im- prove Chrifb offices. 438 The Nis* Creature, what. Ser.VII 3 ►Thofe that want this Vnion, let them feek to get it. In what this taking confifts* In two Ads. of treafure : When thou haft the field, what fhouldeft thou doe but digge the treafure,to know what is there 5 when thou knoweft thou haft fuchatrealurcinhim' that hee is full of all grace 5 Wilt thougoepoore, and mifcrable, and naked, and in ragges* having fuclu full wardrobe there, why doft not thou goe and futc thy felfe from top to toe i Why doft not though grace of all forts to adorne and beautifie thy felft wit h. all < For all treafures arc in him. Why doeft thou goe ftarved, hungry andthirfty- drooping all the day * If thou haft him, "hee hath fadings, and fined wines, he bids thee to a Feaft.that is, there is abundance of com- fort in him, there bee Priviledges there, if you con- sider of them, if you will feed on them as a man doth on meat, you (hall be comforted with them, as a man rcfreihed with Wine. Confider what is in Chrift,and make ufe of it, and know there is not only plenty in him,but bounty too-in him is al f ulnes,and why is it in him i not for his fake,but for ours,he hath filled him felfe for us, and he is not only foil, but bountiful], hee hath an even hand to difpencethatgoodnefTe ^ therfore make ufe of it* Now the fecond part of thh exhortation,! told you, belongs to them that yet are not in him,that they would be content to take the Lord lelus for their Husband- for, if the being in him be the ground of all falvation, it is motive enough tobringyouin: Nowyoumuft know that the Lord offers him to you,he is expofed to you, if you will but take him. You will fay, in what confifts this taking t It confifts in thefe two A&$« oneisapcrfwafion, that the Lord is willing to come to thee to be thy Husband, And then lS(ew Creatures. Husband, to be thine: Thefecondisarefolution, on thy part, to bee his, if thou canft be content to give thy fclfc up to him, tofervehim, to love him, to live no more to thy felfe, but to him altogether. Now, when we exhort mcato come in to Chrift, it may be, : For the firft A&, you will be content to be perfwaded I of it, that he is willing to take you ; though there bee I a difficulty in that, yet, it may be, you will goe fo far . | but when you come to the fecond, to rcfolve to give up f yourfelvestohim, to be his for ever, and to ferve him • him in newneffe of life: here every manisataftand, H here men dealc with God,as they, that were invited to I I the Marriage,they made light of it,and went their way (one to his Farme, another to his Oxen, &c. So is it J here with us, for the moft part, they make light when wee offer Chrift, they goe about their bufineffe, one about this vanity, another about that, they will not come in, and take him $ and what (hall we fay to per- fwade men,to come in to Chrift { Indeed it is a dange- rous thing to refufe to come in. You are the men tnat are invited, and we arc meffengers Tent to invite you $ every man muft apply this to himfclfe, he muft thinke, I am the man invited i therefore I muft confidej what' anfwer to give • for you (hall finde of them that were invited and did not come, not a man of them /hall taft of the Supper,not a man of them that was invited muft come. There were many thoufands that were never bidden, yea, many hundreds that live in the Church were never bidden to the Feaft •, that is, C h r i s t was never clearely offered to them -but when Chrift is propounded to you, (as you know he hath oft bin) this is the very bidding of you to the Supper. Take you p f 2 heed Ser.VII sb*7vh. Motives Met. i You {hall finde reft. 77;e New Creature 7t>hat. ob\tft< I Forgive- nefieoffin makes a man blef- ied foure wayes. heed of refilling; It may bee, many others there are chat were never bidden,but when youhavebin bidden, take heed, not a man of them thai have bin bidden and refufed, flialltafle of the Supper. Now you know,we are bid while wee are in this life, this is the time of grace, bat yet when a man retufcth this bidding at this time, or any other time, take heed left he bid youno more, he lent no more to them that refuted; Let them done, and they f])*ll be Jlaine before me : Buthowfoever, our bufineffe is to compell you to come in, that is, by ftrong arguments, by reafoning with you, by perfwa- ding you, tffcdually to come in. Therefore, co fider thefe Motives. Firft, you (hall finde reft to your foules, come unto m aSyee thttare mar 3 and heavy laden ,and you [hall find rtfl,Matth. 11,28,29. Reft is that which every man would have : For finnc is a wearintfle to the Soule, it wearies you with the guilt of it,with the taint and cor- ruption of it, You frail finde reji unto your foules ,thzt is, if you wereiri me once,you{hould have your fins for- given you. Which Vivid magnified in ffalm. 32.1. Blejfed is be tvhofeftnne is covered. Buw you will fay, this isafmallmercy, you/hall have your fins forgiven, will this move men to come in t who cares for forgiveneffe of fins 5 if we/hould come and make offer to men, that they fliould bee free from croffes and troubles, that they fhall have prefent benefit, and honours, and riches, that were a motive indeed to bring men to Ghrift * Thoufoole,if thy fins be forgiven thee, fhall not all mifery be taken away i Is not fin the firft linke of the chaine i The firft wheele that drawes on all thy mife- ries I And then 2s[ew Creatures, ries ; if thy fins be forgiven, all thy miferies flialj bee (tattered, all thofe clouds fhall be dif perfed : Therfore the Scripture compares fin to a Cloud ; What hinders good things from thee but fin t When a mans fins be forgiven him, he (hall have them in abundance; Be of good comfort ,faich heJThyfins be forgiven thee: Till then, a mans heart is never filled with comfort 5 but, as I faid, it is clouded with many difcomforts3 forrowes and perplexities 3 therefore they are compared to clouds,becaufe they (hall be difperfed as clouds : when thy fins are forgiven thee, all thy life after is as a Shun, fliine day, when all the clouds are fcattered : Therfore, Be of good comfort. Againe, thou haft boldncffebyit • The Innocent is bold as a Lion : thou art bold with God3 For thou com. meft with boldneffe unto the Throne of Grace : and thou haft boldneffe3 when thou haft to doe with men, when trouble and persecution comes, then art thou as bold as a Lion, when thy fins arc forgiven thee. Againe, when thou commeft to beare any affii&ton, it is nothing when finne is forgiven; for finnei^the fting of affli&ion, and what is the Serpent when the fling is gone? Affliction is nothing; death is no- thing; you fee what they were to Saint Paul, impri- fonment and death were nothing to him, becaufethe fting was taken away. In a word> thou art ableffed man, if thy fins bee once taken away : David lakh, Bleffcd is he whofe fmms are forgiven. When David looked round about, and considered who wasblef-. fcd3 he pitched on this, Bbffed is theman rvhofe firme is forgiven. If fome other had looked about him, hee would have faid, Bkflfcd is a rich man, a man in honour pf 5 and J41 Ser.VII i. In ta- king away that which isthccauCe ofalmtfe. ries. 2. In giv ng boldneffe. I . In ta- king the Ring out of afflicti- on. 44* T/?e Neu> Creature Tfrhat. 4. In mi king God ours. An(w. Mat. *.u and dignity, and credit., and that hath health, he is a bleffcd mar. No, faith David, but he is a bleffcd mznwhofe fns are forgiven, wbofe iniquities are covered, becaufe fuch a man God lets himfelfe to make bk fled • for blcflcd- ncflc is the heapc of all good things. Now, who can give that but God, who hath the command of all things? Cananj but hec^ufc all things work together for thy good t And if any thing be wanting, thou art not bleiled. Again when thy fins be forgiven thee, God is made thine hee is reconciled to thee, for thy finne is taken away 5 and when God is thine, thou art a blefled man 5 for he brings all good things5and he is the Buckler that keepes off all evil!, he is a Maflerof the Creatures. Now, you know, the Mafier is he, who can rate the dogge when he fals on a Gucft or a (hanger, and it is only the Matter that can doe ir. lc is he that can rate any evilland fuppreffeit • thou haft him, there fore thou art abkfled man,and thou haft him by having thy fins forgiven thee ; that is the great promife, that he fhould fave his People from their fins, he needs fay no more 5 when he faith, Hejhallfave his people from their fins 5 for then he faves them from all trouble and mifery in the world. Therefore this may be a great motive, it was Chrifls owne motive, when hewouldinvitem nro come to him, he faith, Come unto me all jet that are wea- ry and heavy laden, and I rvilleafe you : That is^th y fins, that are as an heavy burthen, (hall be taken off of thee Bar, you will fay, I feeleno burthen of ir ^ No,butthou ftialtfinditaburchcn, when God fhall fee every man to beare his burthen, when God (hall. charge A New Creatue, lehat. charge it on thy confidence, and it is thy wifdome to have it taken off, though thou finde it not a burthen. I fay, guilt i$ a great burthen, which will bindc thee over to damnation. It is a great burthen when confeience is awaked. Againe, Corruption is a great burthen, for it wea* ries a man. Sickneflc is a wearineffe to the body ; and Sin is the fame to the Soule, that fickneffe is to the b». dy. A ficke man is weary of every thing,weary of his bed,of his Chamber, of his dye t,he is weary of fitting, of Handing, for he is ficke. So it is with every man that hath not his fins forgiven him, he is weary not only of the guilt,but he is weary of every thing. Put him in the bed condition, he findes no reft, and in that he is wea- ry of every thing. That which they fay of Folly, it may be more truly faid of every wicked man,that eve- ry condition is miferable to him, he is weary of every thing, hehathnoreft. Farther, when thou art in Chrift, he will give reft tothyfoule, that is, hee will take away the power, as well as the guilt of fin, he willheale thy fickneffe, and then the woi ft condition will be pleafant, to thee, thou wilt finde reft in a Prifon, thou wilt finde reft in fick- neffe, thou wilt find reft m death, every condition,yea, the wor ft, will be fweet unto thee j before, in the beft thou founded none,for there was a reftlefneffe within, but when thy fins be forgiven thee, thou fhalt finde reft to thyfoule. 443 Ser.VII. Sinneis a burthen in] two ie- fpeds. i. As it brings a man under} guilt. 2. As it is a fickneffe or difeafs of the foule. F4 THE 444 SERM. VIII. Met. 2. If you bcc united With him, you &al be free from all cvill, & enjoy all good. itfjfc.uo.ij. '^^^^^ $$< THE EIGHTH SERMON VPONTHE^fir ! CREATVRE. 2 Cor. J.17. Therefore if any man be in Qirift, let him bee a 2s(eu> Creature. 0 d hath planted in every man felfe.love3every manfeekes his owne happinefle. Two things every man would have3 they would bee freed from allevill, and enjoy all good things ; if they could findethefe in C h r i s t, men would be pcrfwaded to come in. Now we can aflure you that both thefe you flball find in Chrift, you (hall by him be freed from all cvill, and be compaffed about with mercy on every fide : Firflyl fay you fliall be freed from all evill, for what Chrift faith to all his Difciples, Luke 10, Toufiall tread on Serpents Mid Scorpions, and all the power of the Eneray^ J. New Qreature, Tbhat. Enemy, and nothing (hall hurt you, may be applied to all the Saints, though there be many hurtfull things in die world, yet nothing (hall hurt them. Itistmcin deed, they may have to doe with Serpents and Scor pions, that is, evill things may fall upon them, as well as upon others^you fee the (ame condition falsto all,yet I it (hall not hurt them ; according to that in Luk.i.j^. i| That we being delivered -from our enemies, is that, we may Wferve him without feare : Markethat, you (hall be de- jlivered from all your enemies^ you will come in, that iSj there (hall not an enemy in the world be able to doe you hu t, and you (hall live without feare, that is, the great advantage you (hall havc,as if he fhould fay,other men feare athoufand things,they feare death,they feare ficknefle, they feare loffe of friends and good name • but when a man is once in Chrift, he fhall be delivered from all his enemies, he (hall (erve the Lord without feare, becaufe nothing is able to hurt him ; for what could hurt him * Either it muft be the Devill or men, or fome other Creature, but none of thele can hurt him. Is not GodtheGovernourof thehoufe- Ishe not the Matter Js not he able to rate the Maftivcs from flying in the face of any of his friends that come to him, yea, hee is able to doe it, and none but the Ma- tter of the houfc is able to doe it : None can keepe the^ Creatures from hurting of you, but he that hath the command of all the Creatures, therefore if you will come in, nothing (hall hurt you, hthz Buckler and a (hield to compaffe you roundabout : Hee will bee your i'irong fortrefle, into which no Creature fhall be able to (hoot an arrow. But befldes this you fhall have all things elfe that ( you 44? SERM. VIII. Lull x«74 God s children freed from feare. SERM. VIII. pfal. 90.1. The New Creature, Tbbat. it What kind of houfe God is. In particu- lar,confi- der. 1. Mans mifery out of Chrift. i. l^ians happineflfe by being in Chrift, youcaa defire, The Lord kimfelft fhaUbe your habitatiA on ^from generation to generation, Pfal.90.1. That is,you ■ (hall dwell in the Lord , and you fhall not dwell m him for a fit , as we doe in our houfes of clay , but for e- ver,and looke what an houle doth, that doth he,he will keepe you fafe, and defend you fromevill, he is an houfe thatitfliallnotrainethorow, and fuch an houfe he is, as will goe with youwhitherfoeveryougoe, he is our habitation from generation to generation; yea 3 fuch an houfe as will not onely defend you, but rcfrefh you with all manner of comforts , forhoulesl are made for delight , as well as for defence. What. (oever you want , he will helpe you to ; If you be ficke, he is able to heale you 5 if you be weake , he is able to ftrengthen you; if hungry, to fatisfie you ; whatfo- ever condition youarcin, heisabletofurnifliyou,if 1 you need any krvfee from any Creature in heaven or earth,hewill give command to al the Creatures to wait on you : In a word, every man that comes to Chrift (hall be like aSpoofe, whom an husband hath placed in an houfe well ftored with abundance of all things that her heart can wifli, and all this you fhall have if you will come in. But becaufe Generalls move not fo much, we will come a little to Particulars, and will infifl upon thefe two , as the onely things that can move us to come in, Firft, themiferies, hurts , and inconveniences you areexfofedto , outof hira. And fecondly, the happinefic you /hall have by be- ing ingrafted in him^and m iried to him. If you were to perfwade a woman to marry fuch a man, you know thefe are the two Arguments which muft winneher. If The New Creature, v>hat* If you marry not you will be undorv, you know you are in debt, and the debts bee debts which you are ! not able to pay • and, if you cannot pay them, you are fure to be cad into Pi ifon, and to lye in that Prifon till | you have paid the utmoft farthing, this is your condi- tion if you will refute. Againc, on the other fide if you will take him, you fhall have a Husband that (hail make you rich, that will pay all your debts for you, and make you honourable, you (hall want nothing. If you will take an Husband whom you may love, take Chrift, for whatfoever is amiable is in him. Thefe two ferious confiderations will make her come in , and bee willing to marry and to take him for her Husband. And fo it is with us, if we confider what we arc out of Chrift, and what we (hall have by him, ir will move us to take him. You know, ir moved the Prodigall fon, bee faw that if he lived out from his Fathers houfe.he muft needs perifh, he could not get huskes to live by. Again,if he would goe home, there was bread enough, his fathers fervants living there in plenty, and thefe two moved him to rcfolve to come home. You will fay, what are thofe evils in particulars that we muft needs fall into, if we come not in to Chrift, and what good (hall we get by him t To this end, I will name fuch arguments asareufed in Scnprure for this purpofe, for you know that the ^ufoeffe of Chrift himielfe, and his Apoftles was on- ly to bring men unto him, and therefore we will optn (uch arguments as we finde there, as bri< fly as wc can. And fKft, you have this for one m^ine motive to bring men in, M*rk. \6a6* if youw'illbdeevtAndbt bapfi&edjoujhall be favedjf )0U mlhotbdeevejcnjhall be J47 SERM . VIII, Obje£t. If you be- le^vej, you Owllbcfa- ved if not, youfliU be damned. Mar. 16.16 ! 4*8 A New Creature, D?hat. Mat. 3, i S E RM. be damped : 6oe, faith Chrift, into all the world, preach CI. the Gofyellto every Creature. What ftallwe fay when thou haft given us commiffion? faith he, no more but this, Goe to all the world,Tell them if they will come in and united to me, if they will take me for their hus band and Lord, they (hall be faved, ufe that for a mo. tive on the one fide, and on the other fide tell them, if they will not come in, they (hall be damned : And this I you (hall find was pra&ifcd, Matth* 3. John tels them, a J tfl°* wM comc m and repent y you frail have the King- dome : That is, if you will leave your finnes, if you will be married to the Lord, if you will be divorced from allother husbands, and turne from all your evill wayes, youfhallhaveakingdome, thatisyoufliallbi faved ; but if you wiil not, what then f The^Axeis laid to the root oj the tree, and you (hall be cut do wne. So,we fee, when the Apoftle fWcame to doe this bu- fiaefie with Felix, to have brought him to Chrift, if he could, what eourfc takes he 1 he tels him of his mi feries out of Chrift^ Reasoning of Temperance, Righte- oufnejje, and judgement to come $ he told him what f o* ; bricty, and Righteoufndle, and Temperance was, io another manner than ever any Morallift had done : \Now the Endi&ment being not enough without the Sentence, he addes the judgement to come. And it is, as if he had faid • Thoufecft how (hort thou art of that Temperance and Righteoufncffe, that even namral! confeience requires ofevery man,and thou muft Liow, there is a judgement to come, though thou perhaps feeleft it not tor theprefent, yet there is a damnation and wrath rcftrved for thee; thereby (lie wing themi fery hee was in, if became not home ro Chrift 5 and that :; TlyeNew Creature ^hat. that is partly fctdowne, and is probable , the other was not omitted, though it be not exprefTed there. And fo Peter dealt with theni, <^43s2. Hz fhewed them their mtfery^and fo the Lord dea!t with the Gao (er, He teacher^ to fee what cafe he was in, and up- on theiight of thattoenquireafrer folvation. Asindeed rhe thing that brings men unto Chrift, is to make them fenfible of falvation or damnation, and when the Gjo- Icr came to this, to thinke of falvation, Sirs tvhatjha/ll doe to be faved? That was it that made him wiling to doeany thing, wharfoever /W appointed him to do?. for now he had a fenfe of the wrath of God , a fenle of thofe terrors , he began to fee the Almighty Power of God , he began to have his heart fmitten with the ap. prehenfion of lodgement, and when he wasfmitten with that tie began to enquire after falvation, and his heart thus prepared with thefe two motives , thefeare of falvation and damnation, he was fit to come in, then, faith the Apoftle, Believe and thou Jhalt befaved .» So I fay, that is one motive , if you .will not come in , you fliall be damned, if you will, you (hall be faved. But now we have another bufinefletomakemen regard thefe. O ne would thinke that men fliould not need much perfwafion to tell them of damnation, that great cvill, and of falvation , to be a thing that much concernes them, but there is that deadneffc in the heart of man, that it regards neither. Therefore, let me fay a word or two, to ftewthat thefe two be matters of great moment : Ftrft , this Salvation and Damnation chiefly concernes you all, other things are but trifles in comp&rrifon th: reof ,becaufe Solvation and Damnation belong to the Soule. It is the foule chat istobe{aved,or to SERM, VIII. Salvation and Dam« iwn'on^are matters of greate moment- i. They bclongto the foule. 450 A New Creature, ^hat. SERM. VIII. The fonle to be re- garded c- fpecially. 2. Tlvy continue for ever. to be damned. Now the foule of man isa mans ownc f dfe • other things are but the out . fide, as it were, and that is the reafon that Chrift faith, What matters it, if j$t$ winne the whole world , and lofe your ownefcuU? As if he (hould have faid, Thy foule is thy felfe 5 therefore to win other things and to lofe that, it is great folly ^ what is it to fave the fhip and lofe the fraught i To fave the fliooe, and lofe the foot, to fave the cloaths, and to J have the body deftroied * So,what is it to thee,to have j thy body, thy eftate, and namc,and all outward conve- niences right , and fuch as thou wouldcft have them to be, and thy Soule that dwells within, thy Soulc which is thy felfe, for thofe doe but cloaththe Soule and wair it, when this is loft, what are all thefe ? Therefore, it there be any wifdome in the world , it is wifdome cer- taincly to regard that, and if there be any folly in the world, it is to negU& that, becaufe that is all in all to a man, If newes come to a man , your friends aie loft, your .goods are loft , you are wronged in your name ; Suppofe he had as many meflengers of illtidings,as lob had , yet when a man considers ferioufly , this is but a rending of the cloaths, but the tearing of the (heath,bui the breaking do wne of the houfe,as it were,but the man \is whole and fafe, as long as the loule is Uk% as long as ' (alvation is furc • as long as a man is free f torn damnati- on, it is nothing: Therefore, to a wife man, that will confider things ferioufly, there is no motive to this, if you will not come in to Chrift , you fhail be damned, if you will, you (hall be faved. But let me add this more,Salvation and Damnation continues for ever: Take all other things V even the beft, and vvorft things in the world, they are foone blowne A New Qrtature, H>hat. [blowneover, and, as you know, of no continuance- but Salvation is a thing that abides for ever. And this is a thing you regard much in fmallcr matters 5 take any good thing, if it will laft but a day or two, you regard k not, but as things are of more durance, fbyoufeta greater price on them. Why will you not minde this I then i If you come in to Chrift , you (hall be faved, j you fhall have cternall life. But, now comes in the o. I ther, If you will nor, you (hall be damned, and thar re- I maines for ever: Remember , faith the Wife- man, the dates of darknejfejor tlnty aremany^ that is, infinite ; and : this (hould workeonaman; that damnation fhall bet perpetuall. Take a man now,when he is fallen into any I mifery, and fee what it is that comforts him, you fhall finde nothing comforts a man in mifery but hope; for, if there be no hope fas we fay ) the heart would breake: . But, now come to this, of damnation there will bee no end, there is no hope there; when a man kin mifery, i he lookes about him, and begins to thinke, Is there any 4 evafion * If he find there is none , he begins then to I thinke, yea but is there any comfort to mingle with it * I No: But what kind of mifery is it i It may be by one I. mifery. I fhaU be free from another, this doth mode- I j rate it, bat if all kind of milcries come, that a man hath I no way in the world to evade them , not any thing to mitigate them^this is thar,that fwallowes up the Soulf , land this over-whelmes it with griefe$ and this is the 'condition of a man fubjeft to damnation. Now, I fay this briefc argument we are to ufe; If you will not come in, you fhall be damned, if you will come in, you fhall be faved. Well, perhaps all this will not workc upon you,thcn we have this to fay to you, Our commiflion extends SERM vur. SERM. VIII. We an firji in Cbrift j Your thirft (hal be ia- tisficd & healed. /0&.4.IO. \*Anfw* extends no further 5 if this will not move y ou,y ou arc not to be wrought on by us, but we muft leave you to your felves, and toyourowncwayes, togoconand peri(h, and receive your Portion with thofethat are 1 hardned through unbelieFe, whofe end is damnation, ] and your bloud (hall be upon your owne heads, for that is all out Commiflion to propound thefc two to you. It muft be Gods workc to make yotir hearts fen- fiblc of thefe things, wee can but propound objefis: And fo much for the firft, He that comes in flail be fa- ved, he that doth votftuUbe damned. # The third Motive, Itake from lohn 4. 1 o. when the Lord had that converfe with the woman of Smt- ria, what faith he to caufe her to come in? Woman, if that* had ft asked of me, I would have given thee the water of life : He that drinkes of this water (hall thirft againe, but he that drinkes of the water that I flail give him, flail thirft nomtjre, but it fhallbeinhimaWett Jpringhguf >to everlafting life: So, that is the Argument, if you will come in to Chrift, you (hall thirft no more, but you (hall have your thirft fatisfied,and you (hall have water given you, which will be water of life. What is that? That is, If you will come in to Chrift, two things you (hall have by it : Firft,your thirft that you had be- fore, that difeafe of thirft,that every manliving is fub- je& to, untill he be in Chrift, that (hall be healed 5 that is, every man hath many things he \ hirfts after 3 as take every nati rail man, he thirds after credit?, and wcahh, and honour,and life,and after a thoufand things which the nature of man is fenfible of: Wdl,faith Chrift,this thirft (hall be healed in you, if yotcorae in to me. How The New Creature, y>bat. How fhall it bee healed < By breeding in you a right third: by bringing the foule into health, as it were* It is, as if he had laid, I will reveale things to y ou,which you fliall prize above all thefe, when you (hall fee their precioufncfle,and the need you ftand in of them : for thefe two things make thirft, then the other, Chrift heales it in you : As, take every man that is regenerate, to whom God hath re- vealed better things, Evenfuch as the eye hath not feene, nor the eare heard \neit her hath entredinto the heart of any naturaUman. I fay, the heart fets fo by thefe things, it fo magnifies them, that they take up his heart altoge- ther, that he no more thirds after other things, but his defires grow remifle in them, though they were all ta- ken away, he could be content, he hath better things, there is a true thirft come in,which hath cured the falfe thirft, as the true Serpent devoured the falfe. But, you will fay, wee finde not this experience, doe not regenerate men thirft after thefe things as well as others * I caonot deny ir, they thirft after them too much, but yet this thirft is healed,! or now they doe not thirft after them, as things wherein their happiqefleconfifts, their hearts are in a good meafure taken off them, they lookc on them with a right eye, and fo their thirft is faid to bee healed, not becaufe the worke is perfed , but becaufe it is the way to bee healed, and will bee perfefied. And fo we muft fupply al the reft. Lufts are faid to be mortified, not becaufe they are fully desd? but becaufe they are in the way of death , and will dye perfcftly 5 therefore wc apply the name of morti- fication to them: .So itis in other things,we fay water Gg is _i5t SERM. VIII. I ■Sssfi* I O&jetl. *^dnftv Difcafed thirft hea- led in the Saints. J3£ SERM. vni. Xfo New Creature ^hat. lobf. x* 3/0*. 4. If you bee united with a»/?> all It nines fli work to gcther for your good if not, for youihurt. is hor, though it have but a little heat, and a thing is whir e, though it doe but begin to be white • and fo we fay a thing is healed, though it be but begun^nd be not perfe&ly healed : Even (o in this cafe every man that comes to Chrift,his third is healed,he thirds no more, becaufe his foule is put into health: As if you (hould fay to a dropfie man (for when his thirft is healed, his difeafe is cured)you fhall have the thirft of an healthfull man, but this difcafed thirft you fhall have no more. So, if you will come in to Chrift, this may invite yoiv you fhall thirft no morc,you fhall be put into that hap- py condition, that your ftrong lufts that were your thirft before, fhall be healed in you. And bcfides, another thing is, you fhalle, and naked and raife- rable. 1. Poore. (What that 458 Ser. )X( Riches what end they fcrye for, To fetch in what wewanr. >•■ The NeV> Creature, what. It isy good,faith he,/ am thy Buckler, to keep thee from evill, and thy exceeding great reward to give good to thee :. that is, thou fliah have en ough,if chou enjoy me. Now,if you be out of Christ, you fhall be poore^ that is, you (hall want thefe riches, you want the riches of grace, and of good workes, that fhould ftand you in ftead in the time of need,which wil fetch any thing in for you,when you want it,which will make you more independent, and ftand upon your owne bottomes,which is that that every man defires. Again,if you be out of Chrift,you are naked. Na- kednes is a want of that which fhould adorne us,which fliould beautifie us, and that is the cafe of every man out of Ch r 1 s T,thereisnobeautyinhim. It is the Lord only that cloaths us with beauty. As it is faid of Saul P Wee ft jor Saul, jet Daughters of lervfalem, for he clothed you with Scarlet, and did lung ornaments of __ gold The New Creature ylvh at. t gold upon your appare/L Ic may truly be faid of Chrift, chat hecloaths us with fcarlet, and hangs ornaments of gold on our apparcll, that is, it is he that makes us .Priefts to his Father: Now the Priefts in the old Law, were but a type of us , we are the Priefts indeed , you know they had Iewels, and embroidered garment<;and fo all the Saints have the fliining graces of the Spirit, which adorne and beautifie them : when a man becoms fo beaurified, then his fight is comely, his voice is plea fant , and his prayers are acceptable. This benefit we have by being in Chrift, that it makes us comely in the iight of the Lord, we (hall be made beautif all ; Indeed Salomon in all his Royalty was not fobeautifull as one of the Saints : It is faid,the Lillics are much better cloa- thed than he : And why? Becaufe that was a cloathing ofGodsownc worke, this is the cloathing of Nature, but the cloathiog of Grace goes beyond the cloathing ofNature •, IfthecloathingofNaturebebeyondthat of Stlomonjjb indeed it is for narusall excellencie)fure- ly the cloathing of Grace goes beyond that , this you (hall have by Chrift : when you come to him, you come to a rich Wardrobe , where you may fute your felves from top to toe,that you need want nothing,and by the way , that ufe you may make of it , when you come to him , where there are garments of all forts, where there is change of raiment, why fliould you fuf- fer your foules to be naked in any part, I, knew you tec. kon it undecent foramantobeunevenlycloathed,to have fome garments rich and precious , and to have fome vile andbafe, and why will you fuffer your felves then to goe fo unequally claddt may be you have gra- ces in one kind, but you want others, if you come in to him, 4$ SERM? VIII. ! 4^z The New Creature, Tbkf. Ser .XI. j Hungry I0I1.4 3 Manna Angels foodjhow x Cor.io- him , it is he that cloaths you , you arc naked without him , this benefit you (hall have by him, you (hall bee cloathed and be made beautiful,you (hall have that glo- rious attire, that will make you glorious within, which will make you comely in the fight of God $ if not,you (hall be naked, and therefore you (hall be reje&ed, you (hall want that beauty which God onely accepts, Againe,if you be out of Chrift,you(hall be hungry a you (hall be wretched and miferable,for I pitch on that generall one , becaufe that is one of the outw^d mife. ries, when a man is hungry , when he is ftarved, when he wants that which (hould ftrengthen him,and refrelh hima and maintaine his life. This is the cafe of every man out of Chrift, he wants that which (hould feed him , that which (hould ftrengthen him, for mud know , that the foule hath a meate as as the body 5 otherwife , why doth Chrift 1 have a meat to eate that jou know not of * They wondered to fee him ncgled his dinner, when he ftood talking with the woman of Samaria, lob. 4. Why faith he, J have another meat to eate. And why dcth David fay , Thy law is/weeter to me than the honey, if there were not forae what that his foule did feed on? And fo, Why is it faid than Manna was Angells food? You know Manna was a materiall thing , fuch as a fpi- rituall fubftance cannot feed on,but becaufe by that Manna Chrift was rcprefented? You know he is laid to be the true MannafThe truehreadthat came down fi am he 4 vtn-fhc Angels they feed on this,and k\ that refp cr&jt is called Angels food, they feed on the fame fpiritual meat, 1 Cor.io. 7 our fathers did eate t hat fj>iritual meat, that is, the corporal meat did typifie the lpiritual meate^vhich is you well (ay , I ,- The New^reature, Tehat. 463 Phil.4.ig is Angels food 5 therefore there is a food, that the foulc - SsrJx feeds on,, out of Chrift, there is none of this, but your 1 "" foulesare ftarved,are miferable and wretched, For whar is it that food dothflt maintains life in a man, take a- wayfood,andyoudieforit.Nowit is Chrift that gives that^HisJlefl) is meat indeed \and his blood is drinht indeed: that is 3 If hofoever belecves not in him y whofcever par- takes not of him, he dies for ever. Againe , meate ftrengtheneth , and fo doth the Lord when wee come to him , hec gives fpirituall ftrength, Without him we are able to doe nothing : A5 you have /r, loh. 15. Without me you are able to bring forth no fruit e .• But as the Apoftlefpeakes, ?&/. 4. Through chriji I am able to doe every thing : It is the Lord thit gtyeth ftrength : If you will come in , you fhall hare ftrength given you, which is the property of meate, Againe , meate refreflieth and revives the fpirit , fo doth the Lord by his graces, by the joy of the Holy Ghoft- by peace of conscience, by thofe things that he puts into the heart of every believer, I fay,they refr cfli thefoule, more than flagons of wine, and there is as e- vident refreshing : and theref ore you know that meta- phor is ufed often in Mfay 26. 1 will mate afcafi of fined mnes, and of fat things .• And in CMat.22.hc calls them to come in , for his fatlings were prepared , and all things were rtady. What is the reafon that the Lord refembleth fpiritu- all things by a Feaft i Becaufe they doe the fame things as a Feaft doth $ a Feaft is a refrefhing to a man , a continuall feaft is a continuall comfort , and this | yon (hall have , if you will come in to the Lord I : ifa.26. Mat. 22. f Sp irituall things re- fcmbled to a Feaft, Why.. jit SERM. Vlil. Ob\ttt* We are firft in Chrifi ; i^iftfrv. S^kituall things pre- fcnt in the firft fruites* if you will nor come in you (hall be ftarved , you (hail be wreched and miferable. This you (hall have by the Lord hfa. Let this move you to come to. But now a man will be ready to obje& , you tell us of thefe things , and indeed thefe are goodly things , if they were prefent, if they were reall, if they were not Imaginary things onely, that confifted in notion , and in fpeculation ; if they were things that were fenfible, but they are not fo5 thefe things are future things, they are remote things, they are things but in Imagination, they are things that wee have no feeling of, they are things that if weelooke after them, wc ftalllofe other things in this life C This Obje&ion all the world makes againftfuch motives as thefe, and therefore I will anf were thefe briefly, and proceed. Firft, whereas men fay, they arc things that are far off, (and indeed fuch things move not much:) I fay, they are already prefent , they are a great parr prefenr, wee have the firft fruits prefent, though the harvc ft be deferred , and wee may boldly fay to you , that thofe very gleanings for the prefent, are beyond the vintag< that the children of this world enjoy, the peace of col fcience, the joy of the Spirit , boldnefTe in death, fccu- rity and freedom from all deaths, and dangers, famili aricy and acquaintance with God, to enjoy his favour with all that he can doe, the graces thar prevent us, the bleffing that follows us in all our anions, 'he comforts of the Saihts,whofe hearts are made g! he 1 ghc of Gods countenance $ thefe things, I fay ^re beyond the wine and oile, beyond the -dainties a^d honours which they have, who have theirportion in this Jife$ therefore The New (^nature, Tbhat. therefore you have fomething for the prefent : Indeed the out- fide of thefe things are but bafe5 but the in-fide is precious. This is the difference becweene heavenly things and earthly • in heavenly the worftisfirfl, the j beft islaft : In outward things it is true, the beginning is fwect^but the latter end is bitterefl-but let that be one anfvvere to if, that you have mi ch of it for the prefenr. And be fides this, remember though you have it not prefent , yet you fhall have it after $ and what great matter is it to want a little, to enjoy more for the fu- ture t Are we not content to buy great reverfions with I the lofle of a little money for the prefent, for we fay it I will come in * Are we not content to endure an Ap. I prentifhip of feaven or eight yeares, for our greater ad- vantage ? Doe not men willingly ferve a Matter , or a Miftrcflc,a longtime, for hopes hereafters Now what follyjyca,what Athcifmc.and unbelief is it for a man in things that concern falvation 3 not to be content to want a little for the prefent, to enjoy happinefle for ever? If a man fliouki be put to his choife,whether he would have five {hillings to day , or many thoufands to morrow, a man , no queftion would have it to morrow. You know , this lite is not fo much toeternirie , as to day is to the next day $ why fhould we not be content to want a little ,that we may have the more afterwards. Aod befides, if you confider what men are, men are reafonable, and to what end is rcafon given you, but to looke on things paft andfuture i That is the part of a Beaft orely to looke onprefent things , you fhould doe more than theBcaftsdoe, you fhould looke to things that are future^ and fhould order your lives according to that- And what have you faith for i For faith I is 4*? Ser.TX We (hell have full- netfe of them after 1 Reafon, and f uh (hould helpeusto mind fu- ture things. 466 The TSltw (reature, what Qb\t8.i Spiritual! privileges reall. K^i nfa. Spirituall things fenfiblc. is that which diftinguifhech a Chriftianfro^i another man,as reafon diftinguifheth a man from a bcaft,furely this (hould teach you to goc beyond reafon3tcafon tea- cheth you to goe beyond that which is prefent, and Faith carries you beyond that 5 and therefore you (hould have an eye to things future, to things to coine, and not be occupied in things prelent , and therefore, though you have not thofe things for the prefent , you (hall have them , and you (hould be content to want a, little, that you may enjoy the more for the future- you (hould confider things future and not prefent, if reafon teacheth you to doe fo, much more will Faith. But it will be obje&cd againe, It is true -, but thefe things ttha you tell us of, they are not reall things, they are things that confift but in notion, and fpeculation $ It is not fo, You muft know that thefe fpirituail Pri- viledges are reall. All that are in Chrift , arcastruely Kings and Priefts, they arc as truly Sonnes and Heires apparant , and have all the promifes of God intailed upon them and theirs, ( as any Princes in this World) and there is no regenerate man that knowes this, that will change that glory that is referred for him in Hea- ven, for any earthly Kingdome. But we have no feeling of thefe things i We anfwere againe, that there is a fenfe of them, as quicke a fenfe and apprehenfion of them, as there is of any other; for what is it that makes men fenfibk of thefe outward riches , and kingdomes , andhoiours* nothing but this, becaufe the undcrftanding magnified! fuch things, and the affc&ion loves anddefiresfuch things, when you enjoy them , theft you arc refrcflied with them • for pleafure is nothing elfeD but the fuiting of The New Creature •■ "tohat. 467 Pleafure, what, y of a mans dcfires whatfacver they be : No man would Ser. IX take pleafure in any outward things, butbecaufe, firfl: he defires them, and the fatisfy ing of that, is that that breeds a pleafure: now when you come home to Chrift, you muft know that you (hal have other defires,as you have it in this Text, ToujhaUbe made new Creatures, you fhall have other affe&ions than you had before, and when thefc are fatisfied, you fhall have as true Pleafure and rejoycing, as ever you had in the other •, for, if that be a true definition of Pleafure and rejoycing, that it is a fatisfying of thedefire, a fatisfy ing of the appetite, whatfoever it is, when that is changed 5 Whyfhould you doubt, that you fhall not have as much fenfe, and as quicke an apprehenfion, yea, why may we not fay, you fhall have more i For this I will bee bold to af- firme, that the objeft is greater, and the faculty is more capacious and apprehenfive. The obje& is greater, for it is durable riches, it is durable honour, a durable kingdome, greater than any Kingdome upon the earth. Look on all things that God propounds to the fons of men, and they are farre beyond the things that are here below : To be the fon of God is mQtethantobcthefonofany King, to be an heire of heaven,to be an heire of all things, is more thantobe an heire apparant to a Crownc • whatfoever is propounded, I fay it is bey on dir, therefore the ob- jehat. ob.^. Anfo, pare is more than tha: of the fenfes, and hence it is,that the mifery of thofe that are in hell , goes beyond the mrferies of any in this Iife^and fo the joyes of thofe that are in heaven is beyond the joy of any in thislife-.Mao,as he is more happy , f o is he more miferablethan the Beaft, and why fo < Becaufe the faculty is larger, and therefore a man that is heavenly-minded, a man thai lives by faith, that is, in Chrift, hee hath greater things to enjoy , than a worldly man hath , or can have. Againe, the thoughts, the faculties that are taken up about them , they are of a larger apprchenfion , and have a more deep and quick fenfe than the others have- and therefore in matter of fenfe , we cannot yceld that thefe things are not fenfible, For it u peace of 'Con [ci- ence that pajfeth all under Handings it is joj unjpeakable ani glorious. Ic is faid fo of no outward thing , and therefore thele are farrc beyond them •> that (hall lerve to anfwer that objection. And fo wee have gone thorow three of them, that they are things abfent, that they are things that arel notreall, that confift in notion and fpcculation, that they are things not fenfible. Now there is a fourth objedion , but I muftlofe \prefcnt things for them -3 if we might have him and en- joy our pleafures, if wee could have him and enjoy riches and honour , wee would be content , but wee muftbeataloffe? But to this we anfwer, thatyoufhallbenolofers, no not for rhis life, you (halibut make an exchange, and change for a better ^ What is it that Chrift re- quires of you? itisbuttodocfomethingforhisfake, and to fuffer fomething ;if you doc,it is butfeed fowne to The New Qreature, v>bat. to the Spirit, and as in other feeds, every feed bringeth [ SbrJx. forth more abundantly, it rifeth with a greater plenty • fo every good worke you doe, it will doe you good at one time or other,you (hall be fure to have prefent wa- ges for it,and for that you [uftctyM4r. lo.YoufhdlhAvt m hundred j$\din this ltft> and fee afidc et email life, for every thing chat you lofef or Chrifts fake5yoU fhal have |an hundred fold: Many particulars there he reckons up, if you lofe friends or goods, whatfoevcr you lofe, yon {hall have an hundred told in this life with perfe. cution • for there is the objection. O but we fee they are perfecuted, they are freneath and not above, they are trampled on, they are mife- rable. Why though they be,yet with perfection you fliall have an hundred fold,that is- you fliall have an hundred fold more comfort: As, I will give you but this it) ftance. Take Pdul, hewasperfecutcdandaffii&ed,hadnot hee an hundred fold? Take a man that lives in abun- dance, and in plenty of all things, compare hiscondid on with that Apoftles3and fee whether he had not more joy of heart, more comfort in thofe affli&ions, wher* he went from PrifontoPrifon, fromaff!*<5iiontoaf. fli<5Uon, than Nero had in his Palace, or than men havt that enjoy outward things in abundance, for they are :iot outward things that will comfort us, them a man may have in plenty, and yer want the comfort of them, as many thoufands have had. So much (hall fcrve for the anfwering of thofe obje&ions. Therefore, fince cbcre are fo many motives to move you to come in to Christ, the impedimenrs which you findc in the H h way, Hundred ibid V? ith perfecuci on. llob.f. u JHappitKS Wh.u. 470 Tb* New Creature, ffibat. Sj.r.IX! way^theobjeiaionsofthefle^aadthcptijeiaionstbat come- from Satan are but delufions. Why {hould you not come in < Hz is the ground of all comfort ; have him, and have all* want him, and want all things: I Ioht 5.. He that hath the Sen, hath life 5 he that hath not the Son> tht wrath of God abides upn him: Thacis, hce chat hath the Son, hath life, and all things that pertaine to lift 5 that is it that makes a man happy ,as you know every thing is laid then to he happy, when it hath that Which is agreeable to that being, agreeable to that lite] that it leades. A man that leads the life of nature,is hap- m for this world, according to his condition, when he I hatb every thing that belongs to this life, when he hath I wealth, when he hath houfcs5 when he hath all conve- 1 niences. Now, when a man hath the Son, heehath j fpiritualllife, and all things pertaining to k,therc is no- j thing wanting to make him happy ; when hec hath no; I that. The wrath 0/ God abides on him 5 that is, the Loni ! is his Enemy, to afflid him, even He that k the Go- vernour of the world y and hec is not his enemy for j j fie, but the wrath of God abides on him for ever. An l therefore, fince the Lord is the caufe of all our com ' fort, he is the ground of all Salvation, both of all th : graces, and of all the Priyiledges that follow upon it t this (hould move us to come in, and to take him . thof< I two arguments, Ifay, the mifery that you arc in,out o. I him, and the happinefle you (hall have by him: butll will urge this no further, fo much (hall ferve for thi- Text. finis: » :sil BPSi THE C VP OF BLESSING: T>ELive%ev I^C Three Sermons upon i Cor. io. \6. By the late faithfull and worthy Minister of I e s U s Christ, v lOH tf Pr E S TON, ). in Divinity, Chaplaine inordinary to his Majeftie,Mafter of £«wfltf«/Colled°e in Cambridge, and fometimes Preacher of Lincalm IN NE, The Third Edition. LONDON, Printed by T^B. for Nicholas jj| B o u r n e, and are to befoidat [.his Shop at the Royall m& Exchange. 1637. feS r-,^ THEC.VP OF BLESSING: Delivered in three Sermons, upon i Cor. 10. \6. The Firft Sermon. i Cor. io.i6. The (up ofBlefiing, that Doz blejfe, is it not the Qommunionof thebloudofQirift? &c« F all the a&ions wherin we are converfant throughout the whole Tra6t of life,none are of fo great confequencc as thofe wher- in we have to doe with the Mighty God cf Heaven and Earth: And among all thofe, none fo weighty, as that wherein we draw nea^ reft to him, as wee doe in this holy Sacrament of the Lords Supper. And therefore, nothing concerncs as more than that we doe not receive it unworthily, be- caufe the Lord wil be fan&ified in thofe that draw nea- reft unto him, that is3 either intheholincffcof their H h 3 hearts, JUL SERli I. _47j_ Sbrm.I. Tkt&pofBlefing. In the Sa- crament there is a communi cation of the body and bloud of Ckrift. hearts, or in executing bis juft judgement upon them: And therefore that at thistimc, and others alio, you may not come unprepared to the holy Sacrament, we have purpofely pitched on thefe words : The Cup ofBlepng that rve blef[e~] Sec. In which yec (hall finde thele three parts : Firft, that in this Sacrament there is a true commu- nicating of the body and bloud of Chrift. Secondly, the meanes whereby this communicati- on is made to us, it is the breaking of the bread,and by powring out the Wine: it not the bretdthat we breake the Communion of the body tf Chrifi ? &c. And Thirdly, thefetting a-parr, or the blefling, or fan&ifying of thefe elements to f uch a purpofe, The Cup of bleftng which we blejfe, is it not the Communion of the b loud oj Chrift? Now for the firft of thefe, I fay, in the Sacrament there is a communication of the very body and bloud of Chrift: The Papifts affirmc thefatre- but all the queftion is, in what manner there is this communica- ting of his body and bloud, they fay, corporally that there is Tranfubftantiation there , we fay the thing is really done, but it is done fp'iritually, it is done myfti- cally, it is done facramentaliy. The reafon of our difference, is becaufe of thefe words of our Saviour, This is my body. And the Po- pifh indeed is fo ftrangc an opinion, that I would not walte time in confuting of it, but that I know there are divers amongft our feJves that doe willingly leave the Ppifts in other points, yet they are held wichforae fcruple with this, they know not how to contractor fuch plaine words, This is my body, and therefore they cannor The Cup of jBlefting. cannot bee perfwaded but that there is fomewhat in it more than our Divines sflirme. and therefore it (hall not bee needlcffe to fpend a little time in (hewing you the falfenefleof this opinion. Firft, I would askc this queftion, whether there be neceflity or no, that therefhouldbefuchaTranfub- ftantiation 5 for furcly, if there be not neceflity, if that bee but an arbitrary thing, we may as well deny it, as they affirme if, Againe, fuch a monftrous conceit as this,compoun. ded of fo many ingrcdiences, of fo many ftrange mi- racles, the leaft of which goes beyond the higheft in all the Scriptures,I f ay,is not to be put upon us without neceflity -themfdves grant,that,unkfle there be a necef fity, we have no rcafon to receive it at their hands : And therefore we will enquire firft, and fee what neceflity there is. Firft, I fay, there is no fuch neceflity that there (hould bee any fuch Tranfubftantiation, anyfiichcor- porall prefence of Chrift in the Sacrament, neither in regard of the thing, nor in regard of the words, This is my body. I fay, it is not neceflary in regard of the thing: look to all the ends of the Sacrament, you (hall finde that you may have all without fuch a Tranfubftantiation. Firft, if the end of the Sacrament be to bring chrift to our remembrance, as himfelfe faith, that it was his end, Hoe this, (faith hee) as often as you doe it, in re. membrance of mte : certainely, it is not neceffary that there fhould be a change of brcadinto his body for that purpofe, becaufc the Sacrament it kite with thofe words inftituted are enough for his remembrance; H h 4 And 4?? Serm.I. Againft Tranfub- ftantiati- on. 2 There is no oecef- fityof it. In regard of the end sot" the Sacra- ment which are. I To bring Chrift to our re- mem- brance. I 476 I TheCupofBlefing. Serm.I. 2 Tofhew forth the Lords death. To unite tismoreto Chrift. And befides this,the very word,2fc/fw*for,(hcwes that he is rather abfent than prefent, for wee remember not things prefent, but remembrance is of things abfent : BefideSjthe other Sacrament reprefents ChriB, andcals him to remembrance, where there is no fuch Tranfub- ftantiation : and thertore it is not for remembance thai it is needfull that Chrijl (hould be corporally prefent. 1 Or fecondly, is it needfull for this, the (hewing forth the Lords death till hit come : Surely, for this it is not needfull neither, for in preaching wee (hew forth the Lords death, As the Apoftle faith to the Galatbians, chrijl was fo plainelj Breached, that he was as good as crucified amongft them : And therefore it is not need, full for the {hewing forth of the Lords death till he come : befides, there is a particle put in there, that may helpe us a little, till he come, which prefuppofeth that he is not yet here, and therefore it is not neceffary for that end. But againe,is it neceffary for our union with Chrift, for that is another end of the Sacrament, that we may bee united to him s furely if the union were corporal], then indeed there might feeme fome neceffity of it, if wee were (o united to Chrift, as when two boards !are clapt together, where one touchcth another : but lyou know there is no fuch corporall union, itisfpiri- tuail, and not corporally is by faitb,and not by fenfe i What is the union between Chrift and us i Partly re- lative, as the union between the husband and the wife, and you know if the husband and the wife bee a thou- fand miles afunder there might be fuch an union : And partly it is reall, atruereallunity, when chriBs Spirit d wels in us, which may be done without the corporal] prefence JbeCnpofBlefiing. prec nee of Chrift : And therefore certainly it is not needfull for the unking of us to Chrift, becaufe this union is fpirituall, it is done by faith, by communi- cating the Spirit of Chrift in us $ and therefore in this regard it is not neceflary that there fhould be a cor- porall prefence in the Sacrament. Laft of all, is it neceffary to encreafe our faith, for that likewife is one end of the Sacrament, that our faith may be ftrengthned : Why furely,it is not need- full for this purpofe, No5 I fay, it cannot ftrengthen faith, becaufe the meanes, you know, isfubordmate to the end, it isleffethantheend, whereas the faith that is required to beleeve the Tranfubftantiation, is far beyond the higheft pitch of faith exprefled in all Scripture: I fay, it cannot bee, that that fhould bee made a meanes to helpe faith, that is beyond the thing that is to be beleeved, (marke it J confider what it is we are to beleeve, we are to beleeve that Chrift tooke mans nature on him for us, that his fufferings and crucifying belong unto us,&c. Is it not much eafier to beleeve this, than to beleeve that a peece of bread is turned into the body of Chrift? Though you fee nothing, though you tafte nothing but bread : I fay, it is much eafier : Now as we fay, we muft no: blow a fparke too much for putting it out 5 now to have fuch meanes as thefe to helpe faith, that cherilh eth not the fparke of faith, but blowes it out, it doth not helpe faith, but over-whelmes faith, when the meanes ufed to ftrengthen are fuch as are beyond the thing to be ftrengthned: Therefore in regard of the thing there is no neceflicy, that there fhould be any corporall prefence of Chrift in the Sacrament. But SerM. I. To in- creafe our faith. 478_ Serm I. 2 No necef- ftty in re- gard of the words The ftp ofBlefing. Metaphors afed in the Sacra- ments of the Law- let us conficler whether there be any neccflity ia re- gard of the words,T£# is m) body: Surely ,there is not any neccflity here, for the words may have another meaning, This is mj body, that is, this is the figure of my body, or this is the Sacrament ofmy body,and therefore it is not neceffary, fpecially feeing it is fo frequent withScrip ure to ufe metaphors in thiskind, I need not name them to you: you know Chriftis called a Rock> he is faid to be a Lamber to be a Lion, and in another cafe ludas is faid to be a Devill, the Seed is faid to be the Word, nothing more frequent, Chrift is faid to be a Vint : I need not give you more inftaoces: Htr$dy Chrift calshim Fox : The meaning of ail this is, that they are types and fignes, like fuch and fuch things. Buc yet it is the manner of the Scriptures fpeech, and therefore it is not of neceflity ? that thofe words Jhould be fo taken, for words arc like cloathes, that may fit more backs than the ovvn- ers i the words may agree to fomewhat elfe, there is not a word here, buck may agree to divers things: Body, it fignifies divers bodies: the Word, This, fig* nifies as many things as you point to : and therefore there is no neceflity that they (hould fignifiea corpo* rail prefence of Chrift. But you will obje miracle. Since this might be done without a miracle , all that we have by Chrift, all that is reprcfented in the Sacramcnr,what neceffity is there* And if there be no neceffity , it befeemes not the wife- dome of G o d to doc it : Againe , would not the fmallcft miracle, really and vifibly expofed to fenfe, helpc more than fuch a miracle as this : Befides all this, I fay, itisnotpoflible(makeyourownefenfes Iudges ) you fee nothing but bread ;■ now this is a fure rule , that of all demonstrations ot reafon that wee have to prove things , nothing is fo fir me as that which is taken from fence : To prove the fire is hot, wee fcele it hot r or honey tabee fweete , when wee taft k to bee fweetc ; There is no reafon in the world makes it fo firme as fenfe : As it is true in thefe cafes, fo it is an undoubted Truth in Divinity , that in all matters of fenfe, fenfe is a competent Iudge: Indeed, if it bee a matter of reafon $ there fenfe is not able to judge, the eye is able to judge of his owne fenfe, of founds it cannot judge -y but, I fay ; , obje&s pro- per to fenfe , peculiar to fenfe, in thefe fenfe is a competent Iudge. And therefore Chrift hirafclfe , in this very- bufinefle , whea hee would prove that hee had a true body, hee fends them to their fenfes, \>i $itit hath > not fit JIi and bants a* yott fee met have : And Thomas hee bids, Put th hand into my fidt andftelt , &c. Hee lends them to their fenfes : Looke tho- row the Scriptures, and fee if there bee one miracle there, if fenfe be not a competent judge according to that part of the miracle that concernes the fence 5 would 481 Serm. I. Againft Serm.I. The C»pof ®lefingt 4 Againft reafon. would you not thinke it ftrange, if Chriftlhould have come to the Mafier of the feaft, when he wrought the miracle, dnd have faid, S*f,you muft beleeve thatrhis is wine, though you fee nothing, though you taftc no- thing but water, yet you muft beleeve that it is turned into wine 5 And if God fhould have f aid unto Mofes,] Thoughrhou fee nothing but a Rod,thou muft beleeve it isturned into a Serpent: If there had been no change indeed,and fuch as fenfe might fee, we would think it a ridiculous thing,and next doore to an Impofture : And therforc certainly in matters of fenle,fenfe is axbmpe- tent Iudge - and therfore when allthe fenfes tell us that it is bread when wee taft, when the eye and the touch, when every thing makes it evident that it is bread,why {hould we fay there is any thing elfe hut bread ? Befides, if we willaddc to fenfe, reafon ^ it is Againft reafon, as well as againft fenfc . It is againft reafon that Chrift fhould be in heaven, and yet have ten thoufand bodies on earth, and yet Chrift hath but one body, and a body can be but in one place; And againe, this body muft bee without all circumfcription and qualities and properties of a body. And againe, that the bread that wee fee (hould bee no bread, fay they, there is the whiteneffeof bread, there is thetafteof bread, there is the quantity of bread, and that is all: I woaM but aske them one thing, when this bread is eaten, fince there is nothing there, but thefe accidents, there is nothing but the meere quantity, and the like : I would aske, whether it nourifh the body or no 5 they muft needs anfvver no, if they follow their principles, becaufe the body of C h r i s t is not there, they fay it is remooved asfooncasthebreadisdeftroytd, whet) The Cup of !Ble[$ing. ! 482 I when it begins to turneinto flefli , it lofeth thefeacci- dents 5 wdl j the bread rcturncs not againe, there is no- thing but accidents of the bread, and yet certainly it' doth nourifti * for it is reported by credible Authors, that fome have been fo holy, that they would feed up! on nothing elfe but the Eucharifti for a prieft maycon- fecrate a Cdler of wine, and as much bread as he will, and may feed upon this, and with thefehee may bee nourished, #id yet there is nothing but accidents of breaAIn a word3the Schools thattraverfe thisfo acute. ly arenotfausfiedarallinthis, but they leaved as a wonder, as a thing that cannot be explained ?: So it is againft reafon, as it is againft fenfe. But you will fay , faith is beyond fenfe and reafon, it is true, it is beyond both , but it is not contrary to both 5 faith teacheth nothing contrary to reafon , for fenfeand reafon arc Gods workes afwell as grace, now one worke of God doth not deftroy another 5 if they fliould5 there muft be an imperfe he tooke a refolution in himfetfe to recover them againe, by giving his Sonne to them : Now this mufl bee manifefted to m n5 therefore hec (ends his meffengers to declare to the fonnes of men,to let them know their eftate by nature, and to tell them that hce hath given them his Sonne to fave them from their fins, anekp reconcile them to himfelfe, to give them title to the kingdorae, from the hope of which they were fallen : this is one part of the Gofjx 11, this pro. I1 mifc which he hath made, which I fay, is nothing elfe but a meere office of Chrifh But there is another part, which is the condition re- quired on our part^when Ckrili is thus given,you muft ferve him,and love him, and obey him,and turne from all your evillwayes, you muft bee his, as he is yours: now when this covenant and agreement is made be- t weene us,he puts his Seale to k, this Sacrament of the Lords Supper: As lwb and Lata*, when they had made an agreement one with another, that they- mould not hurt one another,they pitched ftones upon an heap, This fhallbe a mtnefft between us, that is,if either of us breake the bargaine, let this heapewitneffe, that there was fuch a covenant made: And as God himfelfe di i , when he made a covenant with Noab, that the wa- !' ters fliould no more overflow the earth,he fet his Bow in the clouds^nd that was a witneffe,that when I fee the Bow The Qufof^kfiing. Bow in the cloud, if I goc about to drownc the earth againe with water, let this witneffeagainft me: So in rhcPafleover, when hec madeapromifethatthedc- ftroy iug Angell fpare them, hee commands them that they fhould fprinkle the doore-cheeks with bloud, that : when ta fees the bloud, that witnes might fecure them, i that the Lor d would remember what hee had pro mifed when hee bad feenethat: And as among men, when a man conveys cither lands or money ,to another man, they uie to confirme the bargaine with feales or with fome fignc or memoriall, that when they for- get the bargaine, or deny it, or goe about to brcake it, it may be faid to them, This is your hand and feale5the thing is done, you have paft it, it cannot be recalled -if you doe, this will witneffeagainft you i So the Lord here, when he hath made his Covenant with us, I wili give you my Sonne, And you againe ffiall give your felves up to him, hee put his hand and feale to it, as it were, hee addes this Sacrament that will bee a wit- nefle againft him, if hee fhould goe about to breakt the covenant, as ids awitnefle againft us, if webreake, the Covenant of faith and repentance, that is rt quirt df on our part : You fee therefore what the Sacrament i*, ic is nothing but tbeSealeof theGofpell, prefendngj that to the eye, which the Gofpell prefentsto rhe earc* for it prefents God as it were, becomes with Chnf* in his hand, faying this to us, This ismySw, his body is broke* for you, and his bUud flxd ]for jw,tai:t Him, kc Htm be yours, only remember that yen ferve H.m, that you love Him,thaty$u ohy Him agaio,and let this Sacra ment be a figne and a witneffe between us : fo that as the Gofpell hath two parts, one is a relation of all that | IU Chrift1 488 S.ER.M . I< The Cup of fBlefing. r ■ - l Parts ox j the Gof- peil. Vje L To con firme us in the affu- rar Cs of forgive J*e& Chrift hath done; and another is the giving arid offe- ring Chrift to us, fo in this Sacrament there is a reprc- icnting of Chrift, he was crucified, his body was bro- ken, hisbloud was fhed, and a deed of gift is delivered of Chrift to us, Take and eat : And therfore know that it is not abarc figne, but it is a figne of the Covenant • and thereis a difference bctweene thofe two, to fay the Sacrament is a figne of Chriff,md a figne of the Cove nanr,even as there is a great difference between the wax that oncly beares the impreflion of an Image ftamped uponit,and between that which is a feale to a Deed^that is the figne of the covenant of bargaine,and agreement, for that gives intereft into the thing, that gives Title to I the thing,thatconveycsthethingtous, thatbindesthe owner perpetually to the performance of the thing; fo the Sacrament is not a naked figne, reprefentiag this a& of Chrift, but it gives us intereft, not onely into fome benefits, no, he faith not, you (hall have remifli on of finnes, or you (hall have adoption, but he faith. Take , this is my Body : By body is meant whole Chrift, by a Synecdoche, wee have Chrift and all things elfc. What ufcare wee to make of this i Surely itis of great ufc many wayes : Firft, we muft make mis ufe of it, which is the mainc end of the Sacrament, to con. ffrme our faith in theafluranceof the forgiveneffe of our finnes, as like wife to renew our Covenant, and the condition required on our part,.when God hath laid hee is willing to pardon our fins, ifhe had but bardy (aid it, it had beene enough, God cannot lye: But left it /hould not be enough, he hath not only faidir, but he hath fworne it, Heb. 6. Be hath fmrrte by himftlfey that The Qup of he was exceeding gcnde,cafie to be entrea- I ted, you (hall never find that there was any that asked I at his hands,but he granted it : And thinkyou that heis I leffe pittifull now to mens foules, than he was to their bodies i Doe you thinke that now he is in heaven, hee hath laid afide his mercifull difpofition * No, Htb.^. \ Wee have 4 mercifull High Priefi that is touched with our i infirmities y that is ready to forgive : Oh, but my fins are exceeding great f what though they be, is not the Lords mercy exceeding, is it not like the mighty Sea, that drownes Mountaines afwell as mole-hils : My finnes are of divers forts, what if they be i in the Lord there is multitudes of mercies, as many as thou ha/i pfins: I,butthcy have oft beenc repeated,I have oft fal- len into them again and again: What if thou haft * Is not his mercies renewed every morning: And, Zach. 13,1 There is a fountains opened for the houfe vf ludah and lerufalem to rvajb in: Nor a cifterne, butafoun- taine, har i$,asthereisafpdngoffininus, fothereis a fpri'ng of mercy in God, there is no end of his mer- cy, therefore doubt not in r gard of that. riur again, I am unfit, if I were fit and ready for this 491 Serm.I. s 4 Confide? what God hath done for others. 5 The mer- cy of C^rift when he was upon arch. Objett. ^nftv. Gods mer- cy greater than our ins. I might receive fruit from the Sacrament, but lam unfit? Why? If thou thoughtcft thyfclfefit, thou flioukfeft not have its even therefore, becau(ebut what it is 5 Is it not fin? It all fins be forgiven, if the pardon be gene- rail, then it is contained among the reft, andfhallnot | be any impediment : And therfore make this ufe when you come to. the Sacrament, thinke not that God is backward to forgive, that he will not be as good as his word, certainely he will • and know this,that what he hath faid, and fwornc, hee will performe, Heaven and Earth jhall pajfe away, but his Word {hall not pajfe. This indeed is pur chiefeft confolation, that our faith is not built upon perfwafions and imaginations of our ownc, that our finnes (hall be forgiven, but it is built upon the furc Word of God : And as Saint Paul faith, Gala. i. lj an Kyingellfrom heaven fhould preach any other C of pell, you fhould not receive it from him. So when you have this fure Word, that God hath given you a gene, rail pardon, Come unto me aUyee that are weary, and hea- vy laden, &c. You may build upon this fure Word : i^Now when you put all thefe together, that the Lord hath faid it, and put his feale to it, if he fhould not doe it, the death of Ch kist fhould bee of noneeffed, no flefh fhould be faved, no man would worfhip God. Againe, there is nothing can be an impediment to us, not the greatnefle, and multitude of our finnes, and our relapfe into finne, not our unfitnefle . why fhould we doubt i But now this is the condition ooGops part. Then 7he Cup of J 4 To fcrve him in love. glory, but aot witha Crownc of thornes ; weearc| Serm.I. willing to take the fwect, but not the fowre: Bur wc muft know , that ifwc will take Chrift, we muft likewife obey him , and takehitn as an Husband 3 our will muft be fubjeft to his will 5 wc muft take him as a Lord, we muft be fubjeft to him in all things, we muft keepe his Commandements $ and therefore he hath Co cxpreft it, Jfyouwillfujfer with him, you f\)^Hr eigne with him , not elfc • 1/ you will obey me and ktepemy com. mandemtnts , then yon Jlmll be my D;fciplesy if you will follow me , and deny your fclvts , and take up your croffe^ &c. Take up my crofle daily. Therefore a fecond Condition is this, which the Scripture calls fometimes repentance and converfion to God, fometime obedience. But is this all? No3 there is one more required, that we doe all this out of love, forwhenamanisin extremity , when he is driven to an exigent,- now to takeChrift, andtokeepe hisCommandementS; per- haps he will be willing to doe, to expedite himfelfe out of fuch a ftraite : bur will the Lord regard this ? Surely no , except it be from love 5 therefore Gal 5.5, you fliall finde them all three put together, Neither Circumcifion availeth anything^ noruncircumcifion>but faith that worketh by love ,• there you have the fir ft Con- dition, which is faith. The^fecond, which workecb, it is not an idle faith , but it is a faith that fets you 2 wotke 5 and then you have the third , they are work:s thac come from love. A rmn willbc ready to doe any thing to fave his life ; you know a Merchant when he it o^ the f a, a3s awsy his goods, when he is in extreme danger , not becaufe he and his goods are fallen our,bu* 6 5 tc 49^ Serm.I, The Cup of Bkfing. - Feare of a fleecing nature love conftant. to lave his life he will doc ic : Take a covetous man, fci him be on the racke, he will be ready to doe any thing, but yet the man is the fame : And fo for a man to doc much for Chrift, to doe as we are ready to doeintu time of extremity, when death comes, when ficknefli 1 comes, when we are under fome great c tofle that is up^ on us, when confeience is trouble d, I lay, in thefc cafes to doe it, the Lord regards it not : This therefore is the Condition that is required to be done out of love $ ic is a rule in the Civill-hw, Contrail** qui fit per minasjiuL Imejl 5 The contracts that are gotten by thrcatnings, are no contra<5tsatall,butifaVirginconfent, when fheeisfrce, when it is done without ccmpulfion, that makes the match: Soitisbctweene Chrift and us, for us totakehimandtokeepe his Commandements, and to doe it out of feare and other refpe&s, this Chrift re- gards not j it is love that nukes the match : If wee take him out of love, if all wee doe, be done out of love, then there is a match bet weene us, other wife not. And there is good reafon for that, becaufe feare is of a fleeting nature, it foonepafles and vanishes a way, but when it is rooted and grounded in love, when that which we doe,comcs from this prir#ciple,then we hold out and cleave to Chrift , without feparating againcj when that proceeds from feare, we doe it nor with de-' light , we doe it not with propeofenetfe, withproclivi ty of minde, with an inward willingntflc. Now the Lord fo loves acheerefullgiver, a cheerefullfervant, and a cheerefull perfoimer, that he loves no other; And therefore that Condition is required 5 to Delight w the law, in the in ward man, that wee doe not onely keepe his Commandements, but that they be not grie- vous The C«P of Blefing. 497 Hcb. pi4 C.or.i6 vous to us , and what we doe be done out of love; and [ Serm.I therefore it is required, when we doe this, that wc love " the Lord Iefus Chrift. I will befboldtofayt a man may day and night as earneftly as Hannah did , he may keep the Commandments of God without reproofe, a? Zachary and Elizabeth did for the outward ad , hee may abound in the worke of the Lord^but whatfoevei he doth, if he doe it not out of love, God lookes upon fuch workes, as upon a dead carcafe ; fothey arc called Fid. p. Dead workes , that is, workes that are good f 01 fubfiance, and circurnftance too, but yet they are dead, becaufe they come not from love, there is no life in them : Therefore in 1 Cor. 1 6.22 . Whofotver loves not the Lord Iefus, faith the Apoftle , let him be accurfid. Wh&foever loves not the Lordlefmy that is, whatfoever a man doth befides , let him profeflfe what he will , and pcrforme wh3t he will, if he love not the Lord Iefbs,he is accurfed: And that I fpeake not this without ground, looke iCw.13. Take* the moft glorious anions that a man can performs, if a mmgive his body to be burnt, that is, to be a Martyr, if he gives his goods to the poore, which is an high a&ion for a man to part with all hee hath • if he doe that which Chrift required ot the Young man , to dwy himfelfe : If a man were abk to preach the Gofpell, if he had guiftsasan Angel, as the Apoftle fpeakes , If he were able to (peake with the tongues of men and Angels , and tf it were without Uves God regards it not : Love is a dilUngui/hing Cha- racter, an hypocrite may goe very far, but love hee cannot 5 it is love therefore- that fcts an high price upon all that wee doe : And therefore you fhall finde rrom the beginning of Gencfis 3 to the end of the Revel* iCoim^.j Hypocrkes cannot love 4p8_ Serm.I. The Qup of Blefing. RevtUtion, the Prormieismade{UUtothe Affc&ion, and it is the Affc&ion that makes a man a good man; he that fearcs the Lord3and he thtt loves the Lotd,and he that delights in the Commandements of God,&c. And therefore it is not enough that we take Chrift,and that we bekevc in Him, that we do the works that H: commands us,but that we doethem oat of love : And this is the Condition that is required on our part. So you fee now whatthe Gofpellis, whatthefummeof it is : that is feakd in the holy Sacrament , it is this co- venant on Gods part," that his ready tofirgivtusi wherein you muft ftrengthen your faith , when ycu draw neare to him. And a- gaine, this condition on your part, Faith and obedience out of love, as you have heard : This is the firft ufethat you are to make* I fhould pro- ceed. THE C VP OF BLESSING; Delivered in three Sermons-, upon i Cor. 10. 16. J99 Ser.1I. The Second Sbr mo n . I* Gor. 10. i& The (up tfftUfiwg, that Tt>e bkjje., is It not the Communion of the bkudof Qniji ? &c« E E I N G wee have the fame occafion for which Itookethis Text, being tore- ceive the Sacrament againe the next Sab- batbaandfo along • I thought it better to continue it, than to divert to another . [when wee handled it the laft time, we told yoa then [were thefe three parts in the words j Firft , there is a true Communion of the body and >loudofChrift. Secondly , the meancs by which it is conveyed to us . JOO The Cuj> of uy, This is my body , when they underftood it maierially J and corporally 3 when it is a thing fo frequent 0 id ufual! with him to fpeake Metaphcdcally , I fay , they fhaJl bee found falfe wicacfles againft him, in _ applyj'.^ The Qup of ott~ rina Cbrh 12* TheCftpofBlefiug, AihwtofM* Am leofj hee, lohn 6. ertullian- *D* re/itr- reflio Cat- it. Eufeb'm contra. MarciWi ndanhainous thing^that a man abhors when bethinks of it-and therfore the words arc not foto be underftood, but you mud under fland them fpiritually , and figura. tively 5 you muft, when you heare thofe words- icmem* ber that Chrifisflejh was crucified for you^and that bis blood was jhcdi and f o the words are to be interpreted . Am brofi upon the ixS Pfal. having occafion to fpeak the Sacrament, hath reference to this, lob. 6. faith he Cbrifi is the bread ef life, be that eates life cannot die howjhall be die , (faith he ) Cbrifi is the bread of life, bee that eates him therefore, cannot die, therefore ( faith hee) none are [aid toeate theflefh ofchrij^and drinkehis blond, but they mufl needs live for ever , for he eates that which is life. CAthanafius hath fpecchesas plaine as thefc, It is not, ( faith he) corporally but it is (pirituall, that which Cbrifi ffeakes concerning eating of his flejh, and drinking of his blond , ( faith he ) that fmall body of his could not feedfomany, faith he, is reckoned the meate of. the whole world: And therefore, faith he, in the latter end of that Chapter , When cbrift badfinijhed his [fetch of eating his flefh, and drinking his bloud, befpeahs of his Jfcenfton into heaven, that hee might draw us from car nail conceits , to raife our mind to under '(I land the thing Spiritually, to af ' cendto him by faith, and to know the fpirituall nounjhment of thefoule, and not corf or all of the body. Bcfides him , Tertulhanm his Booke , De refurreSlione carnis 5 Eu- fibim contra (JHarceHum, not to name other particu- lars , they all interpret the place thus : And there fore let notour Advcrfaries fay, it is a new interpre- tation $ it isiaftned on the words by Calvin and Be za, as they doe 5 it is the interpretation of the Fa- thers, nay , I will goe further , it is the interpretation nor The Qup of Bkfiing. I not of ttic Fathers oncly , but of lorn c of their owne Writers • Ca)etdn upon the third pare of Thomas txht 8o.Queftion, faith plainly , To eAttthefleflnf cfotfl, is to believe in Cbrift. And Bid in the Canon of his Mafic, and Camjius upon ihccorinthtAns, and others of their owne Writers, which is enough to make it cleare to them, that this is the meaning of the words,that wee have f aid before it. So much fhall ferve for the anfwe- ring of that obje&ion. Wee fliewed the laft day in what manner Chrjft is in the Sacrament (I will not ftandtorcpeateit)wee come to draw fome confe&aries from the point , thar there is a reall Communion of the body and bloud of Chrift in the Sacrament:The firft was for the ftrength ning of our faith : If God had (aid it only, it had beene enough, God that cannot lye: But I told you, he had not only faid it, butfworneit, and not only fworne it, but put to his Seale : And therefore wee have reafon to believe him $ only I told you what was required, if we will partake of Chrift : Firft, wee mufttakehimby faith : Secondly , that is not all, wee muft take him in deed, as well as in word, that is, we muft obey him, and live by his Lawes 5 we muft lay downe the armes of rebellion, and come in, if wee will have pardon ; Thirdly, it is not enough to doe this, but wee muft doe ill out of love. Now when a man heares of this , thai Ihhis is required in taking of Chrift » here,I cold you, lithe worldisataftand , there is no body willbccon ■ entto take him, when they heare tbefe conditions,that chey muft deny themfclves itl every thing, in their pro- fit, in their pleafures, in their credit, and muft take up every crofte : and when they meetacroffe, they K k 3 ?uft 607 Cajetan. Bid. CmCm 5o6 I Ser. 11. S ! Ihi Cup of fBlefing. rfei. Tofhew the great nefleof Chrifts love. maft not balke the way, but theymuftgoethorow, when they hcarc they raufl follow him and fcrve him: I fay when men heare this, they refufe Chriftjhcy will not come in to God : Now whatisourbufineffc, bu> to invite men to come in to God, and to compell them , as he faith , That my houfe may bee full -we are the Mef- fengers of the Lord, fent that wee may invite men to this banquet, 1 meane not to this Sacrament , but to the thing : And therefore wee will make it the fecond Confe<5tary,and fo proceed. If there be here a reall Communion of the body and of the bloud of Chrift , then here is the gift or offer of his body and bloud : Confider therefore the greatneffe of Chrifts love , that hee fhould regard us lo much, as to take oui Nature, to cloathhimfclfe with our fle/h and bloud, that he might be crucificd,inthat, I fay, this is an extraordinary love .* Compare but our condition with the Angels that were fallen , and wee {hall fee the greatneffe of this love : The Angels that were fallen (and wee were funke in the fame mire) when God I" looked down! rom heaven, and faw the miferable con. dkion of both, (faith .the Author to the Hebrews ) hee had companion on us , but on the Angels hee had not compaffion : which difference fhewes his liberty , and fignifieth his mercy towards us , as you fliall finde in CWalacky, the Lord reafoning with Ifraell, thns have 1 loved yw, and yet you/ay , Wherein haft thou loved u*? faith he, Was not Efau Jacobs Brother i and 'yet Iaiob have lloved?andEfau havelhated. So, I fay, the Lord hath loved us, indoing this for us, in givingthis body oi his to be broken, and his bloud to be fhed, hee hath loved os, and hated them ? And why hath hee put this difference, m The Qup of hath quicknedns , and jet us to. get her with Chrift in heavenly places , (markeitj when wee were in this condition , dead , it was hee that was rich in mercy, according to the greatneffe of his love, &c. You flidllflnde that the Apoftle, whenfoevcr hee comes to this matter , knowes not how to expreffe himfclfc, but as a man that ftood amazed at the great- neffe cf Gods love, hee had histhoughts fwallowed up withir,£/A.j.i9. Thatyottmay know the love of chrift, which paffeth knowledge^ that you may comprehend the length , and breadth^ and depth 9 and height of the love of Chrift , &c, which cannot bee meafured : that is^ the love of Chrift was exceeding great : And this is that you are to doe now when you come to the Sacrament, and not only then, but at all times : For it is profitable for us to doe this, Dot 'that ( faith Chrift ) in remembrance of met, what is that wee (hould remember * His love : And why his love i to gaze upon it, only to know it * No, but to bee moved with it , to love him againe , to take him, to fearc him, to fetve him, to obey him y for that end, you fhould remember ir. When Panl was going to Damafcus , you know the I Lord met him by the way, and when hee had met him, | Paul ( faith hee ) lam lefts whom thou pe? fecnteft 9 lam Iefus that was cruci fed for thee , I am lefts that gave my body for thee, and as many *s receive mee : You knew when Paul heard this, it melted, it foftned his heart $ K k 4 and The con- fideration ofChrifts love {hold melt our hearts. 5o8 Srr. II. The Cnf) of Blefing, and drawls from him that holy , and good, and hum- ble expreffion 5 Lord what wilt thou that 1 doe? As if he (hould fay , I will doc whatfoever thou wilt have raee. I fay, it was this love , J am Ufa whomth&ufcrftcuujl^ that melted the heart of Paul : So I may fay , to every one that heares meat this time ; If there be any among you,that, live in any fin , whatfoever it is, be it fwca ring, be it drinking , be it fornication , be it Sabbath breaking, bee it what it will, I may fay to him, as if a voyce fhould come from heaven , as it did to Paul, It is lefus whom thou provokeft , it is he, whom thou offendeft, whom thou wrongeft, who*m thou di(honoureft,it is lefus that was crncified for thee, that lefus that gives his body and bloud forthee , (hall not this melt thee ? fhall not this affright thee fome- what? (hall it not bring you on your knees , arid make you fay , lamafinnefullwretch , not worthy to bee received into the number of the Saints ; Lord, what wilt thou that I doe? I will doe it, I will conti- nue to doe this no more-, Surely this is aftrong motive: Paul thought fo : I befeechyouby the mercies of God that you would come in : Ta-keitintheProdigallfon, . when hee comes home , and expe&s little ( as hee had \ reafon to expe<9 little from his father,when he had car- ried himfelfefo rebellioufly ; when his father ufed him in that manner, when he provided a feafl for him, and put the robes upon him, and rings upon his fingers, how thankful was he? how-was he affe&ed?how would a man be affeded in fuch a cafe c* So, I fay , that is our condition,we have caufe to look for nothing but death, thereupon comes the Gofpell, that comes and offers | life,that overcomes withkindnefle,as it were: the Lord conk* IbcCnpofBlefing. comes and tells us, well, notwithfhnding all this, you (hall be received to mercy ; goe, Take, this is my body which u given for you i I fay, this would move an in- genuous difpofition : You know Mary Magdtlcn was moved with this, when (he was fuch a finner, and fa vv that God had received her in that manner, that melted her heart • fo that (he watred his feet with her teares : So (hould wee bee affe<5ted, if we did ferioufly con- fider the greatnefie of C h r i s t s love, / will give you my body and my blond, this is a great thing,if we were able to confider it aright , that the Lord (hould give us his body and his blood. There is no love like this , He hath loved me ( faith iW) and havh given him- fdfejor mee : And this is that indeed which (hould bee the mod efte&uall motive of all others , that there is a pardon that Chrift ftill makes offer of to you $ Indeed there is nothing elfe brings us into Chrift but this , o. ther things may prepare us,but no:hing brings us in bur this :, You know, a Pirate, as long as a Proclamation of rebellion is out againft him, will not come in, but a pardon being promifed , and advancement annexed to it , that , if any thing , will bring him in : The thcek runnes away , as long as there is Hue and Cry, but the promifc of pardon makes him returne back : So I fay, it is not the Law that brings you in , that may prepare you, but it is this Gofja 11 j for, as I told you, the Sa- cramentpreacheththeGofpelitotheeye, as wee doe to the eare- and when mercy is promifed, when a pardon is promifed, agenerall pardon, without ex- ception of perfons , or finnes , me thinkes this fiiould affe<3 you , and bring you in : As it is faid5 hr.$.Smk the Lord, If one of you have pit amy his Wife, pit bit re- turm Ser.IJ. .Ser.1I. The Cup of Briefing.. Two things to invite tis ro come in to Chrift. tnrne to her againe? Nobut you have played the harlot in many places, and many times , and yet returnetome faith the Lord: and fo I may fay to every roan that heares me, chough thy finnes be never fo great, like that finnt of I. dolacry , like that finnc of playing the Harlot , though ihat were frequently commited, though it were done ofr, many times , yet return, faith the Lord, ifthmmlt come in^ thou {halt be pardoned, and not fo only , but who- feeverreceiveth me> faith Qhiift., full bee made thefonne of Cod. Confider this i bee affe&ed with it , let it not be in vaine unto you , when you heare thofe pathccicall fpecches,i lohn. He cameto his orvne,dndhis exvne recei- ved him not : And againe, o£ I rufalem, Ier*faltm,h&w oft ,would 1 have gathered thee, &c; I fay, when you heare thefe things , it may bee you think with your {elves , thefe were rebellious people to ufc Chrift thus: you think if it had becne your cafe , if you had becne there among them, you would not have dope it: Well , 1 fay, it is the cafe of every man that continues inanyknownefinne, Chrift offers himfelfc, wee make offer of him, when wee preach the Gofpell, in the Sa- crament hee is offered,he is made like a common dole, all may come that will, and certainly all that hunger doe come • but when thou gocft on ftill in thy finnes, thou art one of them to whom Chrift is come, and thou wilt not receive him- thou art one of them,whom hee would gather, and thou vilt not : No but thou wilt goe on, thou takeft the Grace of God in vaine, thou trampled the bloud of Chi ift Iefus under- foot, as j a common thing, thou doeft what thou canft,that the j death of chrift fhould be of no effe£ , thou recompen- I ceff ■ "■ III The Cup of (Bleping. ceft to the Lord, cvill for good, docft thou think chat the Lord will beare this at thy hands * Nofurcly, hce will bee revenged on fuch a man , on fuch a people as this; Butyou will fay,itis an hard thing todothisthar you exhort us to: And therefore, that I may not one Jy fhew you what the duty is without affording you fome helpetodoeit, wc will addefome things, chat may in- vite you to come in : And take Chrift thus offered in the Sacrament , and which is continually offered by andintheGofpell. And what is it that fhould invite us i But two things (to goe no further)one is the niifcry out of Chrift; the fecond is the happinefle you fhall have by him : And that is the bufineffe we have principally to doe , at this time, that wee might invite you to take the body and bloud of Christ, that is, to take the Lord him. felfc, who is offered cffe&ually and freely to you t He makes proclamation to all that will come and take of the waters of life freely. Now if wee confider what fliould invite the fonncs of men to come in , thefe two things will doe it, their mifcry out of Chrift, and their happineffe by him : As the Prodigall, what did invite him to come home i The mifery he was in, he faw hee could not live , he could not get huskes to Maine him: On the other fide, in his fathers houfe there was bread enough ; thofc two together wrought on him, and brought him home : So wee, when wee invite men to the maniage of the Kings Son , that is, to marry the Sonhimfelfe-What fhould wefay*toinvreth:ntf We bring them to confider onthconefide, I cannotlive without Chrift h lam undone, I per iflr if Idee : A- gainc, on the other fide, by matching with him, I (hall 5,2 Ser.H, The Cup of , and to make his power knowneffuffer with patience thevefftls of wrath, appointed to deflruftion? that is, whenthe Lord fhall come to execute bis wrath on evill men 3 hee will ufe all the power he hath to exe. cute the fierceneffe of his wrath on them : And there- fore it is a terrible thingtobeefubje&to the wrath of God : But becaufe that moves not fo much,bcing gene- rail , you will aske wherein this wrath of God is f eene, and wherein more particularly is this mifery in beir.-g out of Chrift . I will name but thefe three particu- lars. Firft , you fli 11 be fubje& to Death ? fubjed to him that hath the power of Death : You will fay, this is no fuch mifery , for are not holy men fubjeft to death, as well as evill men c I3 but there is great difference $ the cvill fhall be fubjetf to death , as an enemy , the fell e- nemy that fhall be deftroyed is Death , which (hewes _ that 1 1 IkeCupofBlefing. that Death is an enemy $ I fay, they are fubjc&to Death as an enemy $ Death may come to two men, and be a friend to the one , and an enemy to the other, that which he faith, Death is the rich mans enemy, and J the poore mans friend, we may better apply it to the godly man, and to the evill man: And iurely it is true, death is the godly mans friend, and the wicked mans enemy j the fame death, as you know, the fame mcf- fcnger comes to call Pharaohs Butler and his Baker 3 hee came as an enemy to the one , and as a friend to the o. ther, became tocall the one to promotion, andtheo- ther to execution, fo doth death : Now death 3 when that comes as an enemy , is terrible , whenthat comes with a fling , death indeed without a fling is nothing- but death , when it comes with a fting,and the fttogcf death is finne j this wecconfider not, that dsathhatha iiing , it is a Serpent y that often flings without hifling, with out wa^ningjit comesfuddenlyjit comes certainly, we fee continually how men fall from the tree of life, as leaves in AutumnejNZ confider not this : but this is a- mong the mifcries, that wearefubjed to death, and that is a great mifery, Thofe that can looke upon o- ther miferies and dangers, and out- face them,without being daunted , when death comes, that appalls them, that loofes the joynts , that makes them tremble , that >nakcs their knees knock together : You know it is faid ol ^»/,D4v/WprofefTeththat he was valiant as a Lion , in hisfongs of him5 when the newes of death comes, he *als tothegrpund , there was no ftrength in him : all are petty miferidfrto this, this is the great Giant that makes the ftouteft heart 10 tremble at his approach. But is this all , that wee are fubjeft to Death , j when I ■J!L Ser. II; Wee are fubjeft to death. Difference ofthefub JC&IOR tO death in good,'and, bad men. Ill $ER..IJ. 2 Sub jed to the feare of death. TbeCupofBlefing. 3 Subjeft to Hell. when we are out of Chrift if No, wc are (ubjed to the feare of death likewife , which is an hundred times work than death it felfe, #^2.14. He bath delivered us -from him that had the power of death, he hath delivered usjthat for feare of death were allow lives fub\t£t to bond age : I fay , the feare of death , is worfe than death it felfe, becaufe death continues but a moment, it is foone gone, but thefeare of death continues alwayes, a long time, like the hand- writing which kept Beljha&zar in | feare • fo this feare of death keepes us in a continual! trembling , this is that that imbitters all our comforts, that fowres all our joy,this feare of deatb,they were all their lifetime fubjed tobondagethroughthefeareof death : Therefore it is not faid that death is bitter to him that lives in pleafure, but the remembrance of death • all the joyes and comforts that wee have in this life , what arc they when they are accompanied with this? I fay, there is nothing terrible, but fo farre as it is miagled wich this feare : All evill and dangers are fo farrc terrible, as they are harbingers of death, as they are crackes to give warning of the fall of the whole houfe that fhall never bee repaired againe : Whatfoe- ver pleafure wee enjoy, this is the gall that takes away the fwcccnesof all, though the pottage were other- wife good when xhtCelloquintida was in them, there is death in the pot 5 fo I may fay, when death is joyncd, what fwecmeffe is in them? That is the condition of every man living out of Chrift, hee is not only fub- je& to death,but to the feare of deathcontinually . But is this all * No, there is yet rifcre, thereis Hell, death hath a P3ge that comes behindc him , thar is ten times worfe than himfclfc , Revelation 6.7,8 linked The Cup of file/ting. l looked and fatv a falc horfe , and the name of him that rode on him was Death, and behind him followed Hell; That is, Hell is the hookc tha; is hid in death, when we are once taken with that hooke, wc are kept there for ever : )f Dea*h fhould come wichour hell, it were ano- ther matter, Death is but the lightning, it is Hell that is checrackcof thunder : and fhall wc l\k children be a- fraid of the lightning, and not be afraid of the bolt * It is hell that is the gate that kecpes us for ever, Death is but thearreft, that carries us thither. Therefore con- sider what it is robe fubje&to hell ; as our Saviour fairh, What mil that av axle a man to win the whole wotld^ andlofe hisfoule ? Confider well of that (peech, What will that availe you to lave all things elfe, ifyoulofe your foulest as if a man (hould lave the paring of his nailes,and lole his fingers^as if he (hould fave his fliooe, and lofe hisfoote- as if he (hould fave the (hip^and lofe rhe fraught 5 as if he (hould favethe houfe, and deftroy the man that dwells in it 5 fo it is to fave other things, andlofe thefoule : No, it k the terrible thing, Hell, that followes Death : in all other miferies, yet this is our comfort, that death will come in the end, and put a full point and period to them ; but this fecond death, H 11, is fuchadeath, as hath no other death to end it: Therefore,as we fay, But for hope the heart wouldbrtake^ furely there is no hope , and therefore there is a break- ing of the (oule,as well as torment of the body: There- fore confider what Hell is, what eternity is, this is the mifery wee are in out of Chrift , you are fubjeft to the reare of death, you are iubjeft to death,and to Hell too? Death is but the ftalking-horfe , it is Hell that is the Fowler , that hath the peece and the (hot to deftroy us utterly. Ser. II. Ser.IL 7beCttpof®lefitn£. utterly. And therefore confider what cafe you are in J out of Chrift, what mifery you are in out of him, that ] when Hell and death come • as (fcce faid , Vp Sampf**, for the Pbilifiims m on thee 5 fo , when wefhaltlay, Hell and death is on you , and your haires arc cut oft , that is, Chiift is gone from you ( forthcoming off his lockes, was but an emblem that God was departed from him ) I fry , when they arc on us : If Chrift bee away5whatacafearewein* Shalhhey nottakeusand carry us to that prifon , there to lie for ever i There- fore confider this , it is ccrtainc, thedeftroy ing Angell will come,and commonly he comes in the night- Death c%mmeth when tUu leafi UoJceJtfir him,4t a theefe : I fay, the deftroying Angell will come • what will their con. dition be then,whcn there is no fprinkling of the bloud on the dooie-pofts of thy fouler It is the cafe of e- very man out of Chrift ; What are wee out of him* When the avengers of bloud , when thepurfuers (hall fet on us , and purfue us , from whom wee cannot fie. And when wee (hall be (hut out f torn the homes of the Altar, when weeannot come to Chrifi the Citic of Re fuge,it is a terrible thing, if we confider it ferioufly. It is faid that x^arm, when he caufed the people to com mit that finne,or was an inftrument rather, it is faid that hee left the people naked , why ? Becaufe he deprived them of the prefence of the Lord : Now when Chrift fliall be taken from us,when we are without him,when we arc deprived of him, are wc not naked i Isnotthe hedg broken downe * There is nothing left to (helter us 5 what are wee without him ? but as the Coneys out of the rockes, that have nothing to (helter us from the devouring Lion : Now UMofes was but a Type, it The O of mfing. 5«7 Obytt. ^Aufw. it is Chrift that holds the hands of God5that he cannot ! deftroy us, it is He that ft ands in the breach, and keeps out the inundation of evils, that wee be not overwhel- med with them - He is the Arke of God, that caufeth the houfe of Obed-Edom to be blcfled ; and wee have more caufe to take to heart the want of Him, a thou- fand times, then they had to lament the loflfe of the Arke, when it was among the Philiftims, for the Arke was but a type of Chrift: This is the ca fe of every man living out of Chrift, I but, you will fay, Chrift is mcrcifull, He is very ready to forgive, I hope I am not out of Him, but He is ready to receive me * It is very true, He is mercifull,but to whom i fure- ly not to the wicked, Hec holds not the wicked inno- cent 5 to fpeake plainly to you, Whofoever continues in any knowne finne, be it never fo fmall, to fuch a man Chrift will not be mercifull : No dnnejhallhave doml nion over you> Rom. 6. for you dre not under the Law, but under Grace : As if he fliould fay , there are none whom Chrift takes to himfelfe, and puts into the condition of grace, but hecfreesthem from thedominion of every finne, there is not one ruling luft there : You know here are many paths that lead tohell , the way that leads the right way is but one, error is manifold ; there are a thoufand paths that lead the wrong way , and will not one path lead to hell ayyell as a thoufand < H> thai s in Chrift hath crucifiecTOie flcfli , andallaffc&ions3 there is not one raigning luft thereto that as Antichrift oad his marke,and they received the marke of the Beaft: So Chrift hath his marke too ; as you have it, Ezck.p. The Writer warked all that mourned , God fee a marke LI upon j . Rom. 6,14 iCW.I: zz. y% l The Cup of we woyuldjiauc im perfection fwallowed up of perfe&ion : And thcf efpn lokfaiih, IwiStvaitet.i/Imy change come • be faith nor,tiJl my deftru^ion cprpe.v.tillmy periflbingcome, or till my death come s but I will waite till atychangeeome i andhethat;changeih3dothit for the better: Ifyou wiJi take Chrift, you (hall have this immortality and life: perhaps you will fay , but I could be content to have this temporall life continued: And haply ,mj brethren, if the Lord would make that promife, that hee would proclame to men, that they fhould -have immortal] Ufa liere, ic may be he (hall have more followers than now 1 he hath, when heprQmifeth immortall life in heaver); 1 but to takeawaythatinaword ; Jfay, itjsafodiift | choyce,if you might have it : For what have you heref Here the body is tormented with difeates, thefpiriris wearied with vexation, andiheflate isafi&ultedwith lofles and croflfo ; evill things \youod us with forrow, and the good things wee heare, dQebu.tinfe#ouraf I fetfions, The Qup of (Blefiing. 5*J fe<2ion£ and weary us ft ili,and yet they whet our tired \ apperireswitria new edge. In a word, every conditi- on here is peftered and troubled with bufinv (Te 5 one in- . vires and drawes on another : wee are hampered with cceding fetters, and makes this fhort life more Aion than It would be,with carefullgriefe, with bitter feares, >and with corrupt joyes 5 andatlaft53llcutorTandend, as many men many times fpread their branches and' flourish j their eftate over fwallowes their wifties, theii [JuccciTe exceeds their defires : now on a fudden , their pdmpc is no wheretobe found, their defiresvanifl>3 rhe floud of their wealth is dryed up, the owners and their goods perifruogether 3 thry will not lee thh by experience. What is it in this life you Would have, rr therewere immortality + But, I fey, ir cannot be fo, chat is not fo ; youcarfnot have immortality in this life, but as evidently as you Teethe heavens roll about every day^ (b prainefy wee in ay fee, if wee will take it into •cp> (iteration, mankind hurried along with an unwea 'rietf motion to the Weft of his day es $ their pofterity {foiling after them by an unre pt aleabk law ot fuccc ffi on : our fathers you know ate gone befor^and we are parting, and our child renihiil foil w us at our hec'K s ! that as you feethiebillowes ; of the Sea , one turr.ble on the neck of another ,. arid in the end all are daded upor» 'he There j. fo all generations and ages in the end, an plir on the bankes p{ deaih , and this is the condu ion of ttyef'y man :J Is ft hot ourwrfedomethintopa>vid, (ofartothei life? CmairWly^ifihcrebeanv mUdothc in the world,it is wifedom to remember our latter end. The Avifeft among the Heathen were wont to fay 5 f htti;'fnould bee nothing but a meditation of death: L 1 that Ser.IL The C»f for there isacollufion there: as the Painter by collufion of colours, makes a thing feeme farre off,wben it is neere at handrfo wc by our folly and vanity, our fanfic mif- apprehending of things, we look on death as farrc off , when it may bee it is at our heeles , at the next doorc v thou knoweft not how foone thou may ft meet with it , therefore fay nor, it is farre off • but thinkc with thy felfe , goe fit alone , but a little time together , and then thinke with thy fclfe 1 muft die $ it is appointed to mc as to *&mn, once $$ die: Confider, if a man might die t wife or thrice per haps he WQuld be ready, he would be prepared 5 bot confider thoumuft die but once , if thou be not prepa- red, there is not a fecond opportunity : and then confi. der,thy foule is immortall in an other p!ace,it muft live for even And then remember Cbrtfi faith , thou (halt have life, if thou take him,thou flialt live for ever ; then thou wilt finde it an exceeding blefling worth the ha. ving,u is that that may wooe you and win you to come in and take C hrifty to love him, and to f er ve him, and to obey him- certainly if you wil not now be moved with 7heCupof,' you (hall have Gold and Silver , as much as you will defire , you (hall have honour put upon you, would not heaniwer C Alas, what would all thisavaile without a pardon r So I lay to men , that magnifiethe things ofthk world io much , and n million of fihnes thep think not of $ I fay , what if all this, willit rtttffi? without a pardon < No , therefore this is a great mo:' tive co bring us in to Chrift,that out fi nes may be f 9jf] •giveri. -Therefore that great promife went of thzMef- fuk, that when hee (hould come inroY^e world [{ hefc ihculd fave his people from thefrfinrtfs : and this is a mercy, which though you may flight now in h?al;h md ftrengrh, yet when thetimes come that God (hall charge finne upon your confek nces, tte'aKhey fcc?^ fltf weight and burden of it , you (ha)l-fificte ndrfkTcy like to this, that you may have your fimes forgiven 5 then he e thac bringeth the glad tidings of peace , hi? feet will tebc-auufull : the thing is the iamc,if we had hearcsto confider of k: if wee were poore in-fpiri^ff wee knew fe IbeCupoffBlefing. vvnat finne were , if Wie had ever felt the bitterneflc of Satans yoke, that wee were weary of it, wee would come id and reckon it a great matter , to have our fins forgiven : this is the fecond : I (ball profecutc the reft at iome other time. 527L- Ser.III." T H F CVPO F BLESSING: Delivered in Three Sermons, upon i (or. 10. 16. The Third Sermon. 1 Cor. to, 1 6. The£upof^leJ?ing^thatwebleJfeyktt?20ttbe Communion of the blond of Qbri/l? The bread that V>e breake , is it not the Qommunion of the body of ChriftJ HE point you know wee have delivered out of thefe words, is this, that in the Sa- crament 7 there is a true reall Comrnuni- J cation^ or giving, or offering of I s s us C H ri s t ^ of his body , and of his bloud, to all worthy receivers : We have (hewed you the, difference 5 betweene the Papifts and us in this J- u. * I!8. Ser.III. TbeCupofBlefing. The Time when Com c Fathers li red. Whfthe Fathers are not f o diftind in theDo- &ri ne of Tranfubft. They will have here, a rcall corporal! pretence of Chrift. We fay, it is true ; but it is Spiritual^ but it is My- fticall, but it is Sacramentall. Wee have (hewed you the reafons, by which we rcfelled that opinion ot theirs • That there is no necef- firy, neither in regard ofthc thing, nor in regard of the words -and if there be noneccffify,wemaynotgrant it : o&er reafons wc (hewed the laftday •, but not to (land to repcate them. The iaft day , (becaufc they ftand fo much on fa. thers ) in this point , wc (hewed you the opinion of di- vers of them: ofOrigenyOfi^thdndfi**, i^imbrtfc, Ter- tullUn> ^uguftine, and the reft. To that wee will add but this,to cicare that point concerning the opinions of the Fathers. You (hall finde that Irtmtw thatjlived within feventy yeares after the death of Saint lohn^ is clcarc in this point ; that the Bread and Wine, are but Sacraments and Figures of the body and bloud of Chrift : after himthirty yeares, lived Clemens aUxah* drinus^ TertuBian and Origen, for they lived much about a time. Origin was the Schollcr of Clemens K^ilexdndrinus • thefe doe as evidently explane it, as any of our divines, though not fo diftinftly , becaule the controverfic was not then moved : and therefore you muft not expe& fo fall and fo cleare and diftinft expreffions , egan to infufe his poifon into the Church was ore Lmfrmkt^ Arch- Bifhop of Canterbury in England: a man learned y but very pernicious to the Church. After histime.c m opi- nion began to be fomewhat hot 1 and then Bertngarim wrote againft it ; who upon his condemnation rerrs- &ed it, but before his death repented the reti-aftationj and upon writing his retra<5tation,it began tobeepuc upon men by neceffity, by the Pope: which was done in the time of Ber»ard"JAOD yearcs fince* I have done Ser-.IIJ, T>imafce - Tie fet tra- fubflanti- acion a braachin Grcci"1, 7 ? o.y-aies after Chr':tf Lavfrankc Bifliop of Canterbu- iji j o 3 o yearcs af- ter Chrift brought tranfubfl 4 :uricn in- to Eng- land. Ser.III. 7beCttpof which was fo much magnified , as much as the fubftance exceeds the (hadow. This is one kinde of reft you (hall have by Chrift ; you (hall be delivered from the bondage of finne. Againc , there is a wearineffe in the guilt of fin com- mitted , which haunts us like furies, and ever and anon gives fecret whippes, fccret twinges to the fouk ; from rhis Chrift delivers us , For being jufttfed by faith, rvu have peace mth God y Rom. 5.1. That is, the cohfeience is calmed , it is quiet, which before was full of horrour and vexation* Againe , there is a wearineffe in the fruits of fin, the lodes, the croffes, the ficknefle, the imprifonment, dif. grace ; all which are but the fruites of finne : There is a wearineffe in thefc , and from all thefe Chrift delivers us, partly in freeing us from many of thefe, that other- wifewe (hould havefelt $ and partly in taking away the venome and fling from thofeweedoefeele : For that which is faid of Death , oh Death where isthyviflorj, &c. The Jling of Death is finne, it may be faid of every calamity. The fting of imprifonment , the (ling of fickneffe, the fting of difgrace, the fting of all mifery is finne. What is the Adder when the fting is away * So5 what arcall thefe, when finne is removed? You know what they were to Paul , what he endu- red , how many prifons he went thorow, how oft hee was whipped,how oft Ik was ftonedjho w many things heluffced 5 you have a catalogue of them, ten or ele- ven, and yet all was nothing to him • he was happier in thefe Ser.IIL i Reft by Chrift. » Weari- neffe in the guilt of finne. $ Weari- neffe h\ th« fruit of fin. AfHidi- ons with- outfin,as the Adde without a fting. Ser.. IIJ« lbeCupof/Sm 5 . 5 . Without me you can doc nothing, but by me , you flail be able to doe all things. But you will fay , what are thefe riches worth, to bee j rich in grace, and to be rich in good workes 1 M1T14 They TheCHpoffBlefin& It— Ser.III. They arc much worth every manner of way : for — firft,why do you prize riches3butbecau(e they can pro. cure any thing that you need i If you need Wine^it yor need Bread/if you need apparell,if you needednveni zut houfes, riches you know will procure them of t\k hands of thofe that havethem , when you want them: t So thefe riches will procure at the hands of God, what you need. If you need counfell in difficult cafes5ifyou need fuc ceffe in doubtfull bufinefle, if you need health when you are fickc,thefe riches will fetch them in for you ; a< they did to Hezekias when hee was ficke , Lord thou I knorveft that I have fervid thee with a ferfefl heart. And what then t Therefore give me health, and hee prevailed : it will bring you friendfhip when you need it,fr6m your ene- mies, that can hurt you, and are ready to doe you hurr- as/*^, you know what a feare he was in of Efau, but when he went to God,he prevailed with him. When you are in the j awes of death and would have life, this will procure it at Gods hands $ as it oft did to David, Pjal. 1 1^.3. When the flares of death had compajfed wee about, 1 fought unto thee, and thou deliver ~edfi me. I fay, this you (hail have by thefe riches, whatfocver you /wantit willfctchintoyou. Forasitisfaid, fwmlyes at the doore to doe you hurt at one time or another : So you may fay of grace 3 of the good workes you have done,they will do you good one time or another.-f or as k was with Cornelius , his prayer and his good workes <:ame into remembrance before the Lord^ when it may bee himfelfe had forgotten them : So I fay, God will remember all thefe : and as yee therefore reckon riches ___^_ pretious, TbeCupoffBlefing. precious, becaufethey will fet a man a worke , to doe you fervice,todoe you kindneffes; and Riches can doe no more than men candoe, andtheyare pretioushe- caufe they fee men aworke : thefefetGod a-worke, and they will doe as muchfor you as God candoe. Now thefe are riches indeed, as far exceeding theo- thers, as thehelpc and power of God, doth exceed the heJp and power of man,becaufe they fet God a. worke, they (hall fetch from the Lord whatfoever you have need of. But befides this I fay , they can doe much for you every manner of way. Another property of riches is> to make a man unde- pendant, to make him ftand on his bottome ; as rich men fay, I can live by you, and without you : So thofc that .are rich in grace and good workes , they may fay to the world, and tothefliopof vanity in it, as/W faith , Tbey bAvedroffe, ibavebttterthmgs provided *% I can live by you , and without you 5 this you (hall have by Chrift, and there is no way to have independance but this : but befides, this is our comfort beyond a]J, that thefe riches will ftand you inftead in the day of dearth. For why doe men gather treafure but for a day of dearth , for a time of poverty , for a time of ne- ceflity ^ for hee faith, then my treafure will ftand me in (lead. I fay , fuch a treafure is this that you have by Chrift, when death comes which is a time of fpending, and not of gathering , then this treafure (hall (land by you to fuftaine you, to comfort you, to uphold you, all this you (hall have by thefe ricks that Chrift gives you, and is this a fmall thing t , Taketwo men when death comes, when the time otlj Se ™1 kin. 2?L Ser.III 7heCupof and things to come are jours* Men will fay ., you promife for eternity indeed, but what doe ye for the prcfent i Why 3 godlinefle hath the promife of theprelent life. Yea, but if it bee well with us for the prefent, yet we know not what may befall us. Things prefent therefore, and things to come, faith he, all this is yours : and if all this will not content you ,1 will add one thing more , the Lord himfelfe is yours5 fo that take God and looke on him in his grcatneflc, in his mighty power 5 God that is Lord of heaven and earth , I fay , he is yours , all that he hath is yours, all that hee can doe is ^ouis. And therefore when hee fpeakes to Abraham , yylbraham , faith he , / will bet thine , if thou wilt be mine , / mil be to thee an exceeding great reward : You fhall have God himfelfe for your portion. You will fay, how can God be your portion f Yes, he himfelfe is yours, for you mufl know that findiiig'Meaicthebert riches : Loving favour ,Pro.2i. is better than life ± he that is rich in friends^ is better than he thai isrkhin money , and among friends , who is Uketo God! It was the fpcech ofthe Heathen, when he was askd where his trcafure. was, laid hee, Where Cyrus my friend is, that is, I reckon my friend my chiefe trcafure. _ , I fay TbeCupofBlefa I (ay God isyour friend,ashe was the friend of {Abra- ham , (o he is the friend of alhhe Saints^ you have him and all that heecandoe, for that wee may truly fay3 there is no end of a Chriftians riches. S. Paul when he confidered this, Eph. ^AayxbyTbis is a glorious priviledge , that 1 jhould preach among the Gentiles , The unfearchahle riches ^/Christ, Hce j could finde nobottome,he knew not the meafure, the length, thebredth, the height, of thefe riches , and un- fearchable riches of Chrift. Vvf e give you but a little glimpfe 5 if God open acrevifeof light to you to fee thefe riches, yoa will bee content to doe asthe.Mer- chant , to fell all for the Pearle , for it is worth all that you can fell for it , I fay, if you could fee what it were, if you could difcerne and judge of it with righteous judgement, you would regard nothing in the world be- fidesjbut you would then fay,l wilgoe and take Chrift, fot there is riches indeed : and hee is a happy man of whome God faith , as Hfc faith of that Church, J know thy poverty, but thou art rich: So you fee you (hall have a kingdomeby Chrift, and you (hall have rkhe$5 But is this all { No : for I tell you, the Scriptures prefent them to as under fenfible things, things that we can feelc,be- caufe that we are lead with fenles in this life he faith, if you will come in to Chrift He will make you a feaft 5 Efay faith, 25. 16. Inthe LMount of the Lord^Heemk provide a Feaft ^ $f fined Wines, of fat Wines flned and pu* rifled, of fallings full of marrow : and frequently ic is re- peated in Scripture, that Chrift will make you a feaft, they were fent to come totbe feaft of the King^Mat. 22 4. His Wine was drawn, His Failings was prepared 5 that is, Bphcf.j,8. 6 Benefit a feaft \ 546^ Ser. 1IJ, Objeft. IMupofBlefirg. is, any thing you (hall have by Chrifl : you (hall have a Feaft ; What is this < Looke what meat doth : meat is called a Feafobe- caufe it maintaines life; and fo doth this : it breeds and maintaines life, yea immortall life, as the food is of an immortal] nature, it is the bread of life. Againe, meat breeds ftrength • fothisftrengthens | you in the inward Man, to do holy and fpirituall duties, as the corporall meat . flrcngthens the outward man to labour and excrcife. Againe , a Feaft brccdes joy andchcerefulneffe; fo doth this. As the corporall feaft cheeres the heart and refrefhes the fpirit • fo if you would know what this feaft is, it is that which breeds and maintains Spirituall life, and ftrength and cheerfulncfle. You will fay 3 what is that i By indu&ion of particulars what is it nor- you (hall findc what it is. Fir ft, it is not that which continues you in a being, for that flones have, and yet arc farre from having this life. Againe, It is not that which gives ypu vegetation and motion and fenfc, for that Beafls have, and they have not this life. Ag , ine, It is not the cxercife of reafon , and under- ftanding • for that reprobates and Devils may have,yet dye the fecond death. What is it then? It is that which breeds and maintaines, that holy and regenerate men live here,and which the Angels live in heaven for all eternity 5 that which breeds that life, TbeCupoffBlefinz. r you muft know that the foule that is within us,hath its food to feed on, is well as the body. The foule hath its food : that is, wherefoever there is the Hidden Man> £ where there is the New man^hz Hidden man of the hearty Pas S.Peter calls it, itmuftbcfedaswdlastheoutward man j it muft have dinners,and fuppcrs,and break fafts- if there bee life, there it muft have all this : otherwife, ! what is Cbri/ls faying when he faid, I have other meate that you know not of : and what is Davids meaning when he faith * Thy word is [meter to met than the hony or the hony combe. If it be not the foule, the regenerate man wichi/i, is fed with a kind of food. And what is nb± meaning, when hee laid i Bee found it fatter than his ap- pointed meales . that is, he would let his body fter ve : it (hould want at leaft, rather tha- * his foule fliould be de- prived of the ordinary meate it fhould have. In this fenfe OHanna is faid to bee the food of Angels : why could Manna be the food of Angels t If thele material! and fubftantiali foules and the Angels had not fomc- whatelfe to feed on: Manna was Angels food • Angels have not mouthes to eat? itf anna, there tore it is not ihc corporall Ji/awmhatisfaidtobe Angels foodh What then? It was Chrift that was typified by CManna> as hee hiih) lo/w 6. lam the true Manna, the true bread thxt came dorvtiefrom heaven : the fathers ate the iamc (piri- vu^ll meate 5 fo k was then the fpirkuilUf/^rf that was Angels food -, and if Angels food, then the food oi our loules, for our louks and Angels feed alike. You will {ay, yet clearc unto us further * hat this is. If we come to eate Angels food, you (hail finde in tihn 6, Seeke not for the meate that ptrificth, but for the mt ait _547 Ser.II/. Iohn lohn 6 ' y j Suhn.^.Jj Win 7beCupof all our labour is to no purpofc. But is this all wee (hall have by Chrift? Sure here is much ; you fhall have aKirgdome, you (hall have riches , you fhall have a'feaft, 1 will adde but one. You fhall have gorgeous apparel! ; a tiding that wee prize to be fomewhar, out of the weakrtfle of our flefh lb trifling is that : yet becaufe we prizeit, itpleafeth God to, let forth the glorious condition wee have by Chrift undct this notion. In the fecond of the Reve laUon, I willchathjou with white raiwent ; and Rev, 3/2, To him thatovercommttb wilt I give the morning-jlarre: Buy of me white garments to cover jour nakedneffe : So I fay, if you will come in to Cbrift,you fhall have gorge- ous apparell $ now every man naturally feekes fome excellency in one kind or other. Now what is fo excellent as this? To have the imape of God renewed in us : that excells others, as the beauty of the morning- ftarr excells others, This you (hall have by Chrift , you (hall have your foules cloa- thed with beauty, you fliall have them adorned with Rubksand Saphires, that is . with all the (hining gra- ces of the Spirit 5 yoaflia!lce/uftified,thatis, you fhall be wafted 3 you fhall be fan&ified, lb fhall all the Saints The Cup of Blefiing. Saints bee clad, fofhall ail the Saints be cloathed that will come home to thrift* But you will fay , tell us in plainer tearmes what this cloathing is. This white array, partly is a figoe of the dignity which you have by Chrift ; as Kings in ancient time were wont to be cloathed wirh white apparcll on fo- kmne times , which was a fignethat they were Kings. Againe, as TtttuttUn reports ; Servants were wont to weare white array whenthey were fee at liberty , in token of manu-miffion • fo it is a token of the fteedome you have by Chrift. Againe5Chriftians3as TtrtuUian reports, were wont to weare white array all Eafterweeke, in token of the fincerity that Paul bids us keep the PafTeovcr with. So when he faith3you (hall be cloathed with white array 5 the meaning is,you (hall have the dignity of Kings, the freedomeof fervants that are fet at liberty $ youfhall have fincerity given you ; you (hall have in a word whatfoever may adorne the foule. I will not hold you long. . This cloathing ofthe foule ftands in two things. InIufttfication$ And San&ification. There is a cloathing of Iuftification, that you fliall have,if you come in to Chrift. Firft, we are faid to put on the Lord Iefus , that is, you (hall come cloathed with him % and when you come cloathed with Chrift, come and welcome 5 as you know Ueob got thebleffingwhenheecameinhi$ brothers cloaths. In Revelation 12. 1. there is mention of a woman cloathed with the Sunnc : what is that? Nn3 ev^y SerJU. 1 Cof.j. TheCupof(Blefin& jf4 Ser.III.J every man by nature is vile and bafe and miferablc . but when hee is cloathed with Chrift , hee is like one cloathed with the Sunne. Now you know the Sun is a mod glorious crea- ture • of all the creatures that God hath made, that when hee would chufe a creature, that was the moft glorious that our eyes have fcene , he pitcheth on that •, and luch are wee when wee are cloathed with Chrift. that is, Godlookesonus, as on men that are as glo- rious as the Sun in his brightnefle 5 and this you (hall have by Chrift, But is this all? No : though it were all,it were much 5 becaufe by this wee may bee admitted tothe prefence ofthe Lord: without it you cannot. But this is not all 5 you fliall be cloathed like wife with the graces of Sandifkation- that is, ^ when you come to Chris t, that (hall bee verified f which David faith oi Saul • ohyo*daugb- ters ef lerufakm tveepctox Saul 5 he cloathed you with Scarlet, and hung ornaments of gold onyourappa- rell: I fay , Christ cloathsthe foule with Scarlet, PfitL 45.13 . Tbe foule goethclmbed in imbroidercd gold, in garments of needle- mrke 5 that is , when the Lord j comes to a foule, hee comes as a King of glory ; o. J ther Kings bring their glory with them , and when they goethcy take it with them ; but when Christ comes to the foule, hee makes it a glorious houfe for himfclfe to dwell there : the raateriall Temple that was fo ftately and fo glorious 5 the Temple of the Iewes, you know it was but a type ofthe Temple of the Holy Ghoft ; that is , ofthe foule of a Chriftian -9 for indeed, thofe are the Temples wherein the Lord delights to dwell*. The Qup of fflefing. 555 dwell ; it is certaine, thzt Salomon in all his royalty was Ser.iii, not cloathed like one of tbefe : for (hall Christs power bee leflc in grace than it was in nature * Hee that .cloathes the LiUies^ jhall hee not cloath his fervants with beaut j f and confider this , that this is not a (mall mat- ter to bee thus cloathed. The great Go d of Heaven and Earth , and not Goo oncly , but holy and wife Men that are able to fee through thefe trappings, regard not what cloathing the body hath, but they lookc how mens foules goe apparelled. I fay , C h r i $t will thus apparell the foules of all thofe that come into Him : that as ^Aaron had all variety of prctious Pearles , of gorgeous appa- rell • fuch Priefts will Christ make everyone to G o d his Father : and therefore if you will come in to C h r i s r ; this wee can promife , you {hall put on the Lordlefus 5 you (hall put on the Sun. Againe , you (hall bee cloathed with Diamonds, that is , with all the (hining graces of the Spirit. And now what will you doe when you come to a rich Wardrobe , for fuch is C h r i s t to us , there you may fute your felves from top to toe. You reckon it undecent , foramantowearefome jpart of his apparell rich and precious, when other parts are bafe, and old, and ragged : why, doe you not doe this with your foules? why doeyoufuffcr your foules to goe ragged as it were , tobecfoune- qually, lo unreverently clad? It may bee thou haft the grace of bounty , but not of chaftity 5 it may bee thou haft the grace of governing thy hands , but not of governing thy tongue 5 it may bee thou haft the grace to fpeak well, but not to pray fervently : there is fome1 I 55* Ser.HI. IkeCupofBlefing. fome unevennefle in the cloathing of thy foule. W hat wile thou doe then i Goe toCHRisr; there is change of raiment: that is, there is garments of alftbrts to cover thy na- j kednefie and to adorne thy foule ; all thefe things you | (hall have by C h r i. $ t ; you (hall have a kingdome, you (hall have riches , you (hall have a feaft, you (hall bee cloathed with white array. So you have ftene now, the (econd confe&ary that rifeth from thisDo&rine, wherein wee are exhorted to take Christ, to invite us to it : wqe have (hew. ed you your mifery out of him, thehappineffeyou (hall have by him. Now there remaines no more, but that you bee content to come in and take him and ferve him for the future 5 fo you may have him : therefore what fliould hinder y^u , why doe you not come in and take Christ? Onely you muft know this , that you muft take him for your Matter, foas^to ferve no other Mafter^ you muft take him for your husband, fo as to bee di- vorced from all other lovers: for this know, that C h r i s t and good fellow(hip,that C h r i s t and fornication,C h r i s t and fwearing3C h r i s t and ambition, Chris t and ferving your (elves and the times will not (land together, you muft bee divorced from all thefe : if you will have Christ you muft take him as a Husband, to be to him a love, to love him , to have your wills fubjed to his will, you muft take him for better,for worfe • you muft take him with all variety of conditions, denying your felves and take- ing up your croffe and following him 5 if you takehim thus 7be Qip of!BleJ?ingt & thus you fhall have him, and when you (hall have him, you (hall have all things with him. As C h r i s t faith to his Father, wee are wey thou in mee , and I in thee • and then all mine are thine, and thine are mine. So wee may fay , every one that rakes C h u s t 3 is made one with him 5 all C h r i s t $ is yours, and yours is his 5 that is,hee takes your names, hee takes your debts, and you beare his name, and have intereft in all that is his -, what hee hath by nature , you have by grace ; and when you have him once , then you may bee bold to come and take thefe Elements of Bread and Wine : but if you have not him , then know that you are but intruders upon the Lor d s Table-for his Table is provided for his friends, and if his enemies and Grangers come in, and intrude on ir, hee will not take it at your hands 3 but command you to bee bound hand and foot and to bee caft out : I fay, consider there- fore, theoffersof Ch r i s t are large 5 youthatare to receive the Sacrament at this time, or at any other time, I fay, confident ^ if you have Christ him. felfc,then you may boldly come • if you have not the Lord you have nothing to doe with thefe. And know,if it wasfucha fearcfull thing to touch the Arke, which was but a type of *C h r i s t , and had but a legal holinefie in it,tha-.: God ftruck yzziah with death, becaufehee was fo bold as to doe it. If it were fo dan- gerous a thing to meddle with common fire, as wee fee in Nadab and i^fbibu, that was but a type of this • what will it bee , whsn wee (hall dare to take the body of the L o r e> I b s u s , not being worthily prepa- red f Hee is the fubftaflce , there is the holinefie of , which that was but a type; therefore take heed of med- O o Skr. mg 5$L ISilR. HI IbeQtpopBlefing, ling with them, except you have taken him indeed , except you have changed your hearts 3 except you bee New CrMfwtf, except you have the ZtWhim- fclfe^youmay not meddle with the Bread and Wine, the Sacrament of his body and bloud$ and fo I end. Ff NJ S *if* Tv% *& *& *£* *& *& $$ m %# m £& &fo *&& *sJ& &i» *&^ *%& «&* cr^t. ^v *^* ^t* *wfc o^*« $$k g& «i «$? Aft $& g& «3& £ttk $& && «&£» *raS sb» /WfcflrrgjWt/WtW./M** r?3bti«i /f^SCSi /»avj\ . 1*^9 AffeBions mull be wrought upon in the performance of duties, Godefaemes us according to our AffeBions, I>^3 What (houid dtzw -out „ AffeBi- ons to God3 1,246 Zeale a ftirring up of the AffeBi- ons, i)2(^4 Want of AffeBions to (/^argues want of zeale, 1, 268 Worke of the Spirit upon the AffeBions , Z}i9i ssfffliBions. Forgiveneffe of finnes takes the fhngout otnAjfliBions, zf 44 1 Altered. Nature cannot be Altered, 2, 365 Cuilome hardly altered, 2, 3 86 Alike. All fins not Alike, V?5 5 qAU. Carnall men do many duties, out not^//, 1,14^ O O 2 Anaer The Table. Anger, Difference betwene hatred and An5S2 What that Apparell is, 3 , 5 5 3 How to makeuie of this 79 Authority, To preach with Authority, wkat, 2,415? B Baptifme. BAptifme tends to fan&iflca- tion, 2,300 Bcleever^ Beleeving* Difference betweene temporary and true Beleevers^ 2,520 Beleeving difficult, 3 , 4 8p Blindnejfe. Blindnejfe of mans under (landing Why mans underikndiog is ForgivenefTe of fin aufech Bold- *#> 1,441 Bondage. Spirit of Bondage, anhelpagamit finrull excufes^ ' 1,100 Spirit of .Bondage how it workes, 1, 101 Blinde. Ibid. ^Boldneffe. Exceffe of Boldnejfe \\ow preven. ted. I', 270 Borne. Thofe that are faved by the fecond Adamite Borne of hint, 2,297 Burthen. Sinne in what relpefl: a Burthen, 2,443 Bufinejfe. Too much Bufinejfe a great impe- diment, I, ipi C Caufes. GOd workes by fecond C**- >', 1,244 Change, How to know we we Changed, 2>374 To give God the praife of our C^nge* 2,403 What keepes men from Chrifi, 1,10,2,302 What makes us prize Chrift, I , 7j End of our ingrafting into C^W/?, 2,ipp San6tirlcation by the bloud of Chri/ly 2,3Co How to take Chrift, 2, 345 What mould move us to love Chrifi, 1 The Table. Chrifr, 413 Before we are new Creatures, we areinC^w?, 2,424 To be in Chrifi, what, 2, 426 Priviledges of being in Chrift, 2 428 See Tightens. Church. Pillars of the Church, I, 26*5 Want of zeale for the Church, 1 , 270 Danger of wronging the Churchy 1,271 Directions whatwemuftdofor the Church, M72 Circumstance* Confideration of fircumftanees helpe Humiliation, 1,25 Circumstances aggravating finne, OvilL Difference betweene prophane and Civi/i men, l>ll7 Clearenejfe. Ctearenejfe of confidence corrup- ted, 1,51 Cloud. Sin like a ftormy £YW, 1,254 CoUnefte. Co/dnejfe provokes God as much as fin, ij2$3 Comb ate. Combate to be expected of Cfari- ftians, 2, 3 97 Difference of the Combat in Chri- ftians and others, a,3^8 Comfort. Comfort the end of the Scriptures, 1,2 San6tificationforour Comfort, 2, 304 Comfort from the change of Na. ture, 2,384 The end of Chriits comming, 1 , 18,209 Compel/. The Spirit Compels men to come J in, 2, 288 Communion. Communion of Saints fets the truth at liberty, 1,1 do Communication. Communication of the body and bloud of Chrift in the Sacra- ment, 3>474 See Truth. Condemnation. Imprifoning Truth, brings great Condemnation, 1 , 1 2 5 God juft in the Condemnation of men, 1,215 Conflict;. £onftcl in carnall men, 1, 14I Conflict in wicked men failing in foure things, 1**48 Content. He thattruftsinGod, is Content with him only, I>23P Conscience. Conscience corrupted by nature, Qj Wherein \ The Tabic. I Wherein Conference is corrupted, >, 51,52 Signe of a good Conference, 1^3 Conference in naturall men may doe many things, 1 , 1 40 Conference good in two relpe&s, 144 Contrary, Contrariety. Contrariety of the will to God, 1 46 ^Nature workes out what is Con- trary toit, 2>375 Conversation] Converfation.the change in it; 2, 374 Confiant. Hatred Confiant, 1,268 What is naturall, is confiant, 2, 33<5 Confiant. Confiant feaft by Quill, $48,5 jo Conviction. Convictions of unbeliefe, 1,236 Conviction wrought by the Spirit, Corrupt. We mart have leffe in us than na- ture Corrupt, 2*357 See Nature* Covenant, Covenant fealed in the Sacrament 2,391 Covenant on Gods part, 3,485 Covewant on our part. 3 ,49 3 Creature. Creature cannot doe good or evilly 1,243 ^447 Creature, how to be ufed, 2,*4p See God. Cuftome. Cufiome in finne fupprefferh the Truth, 1, i8p,2o2,2o8 Cufieme, the advantages ic hath againftus, 2,385 D Damned. HE that beleevethnot (hallbe^ "Damned^ Bay Sabbath Gods Day, 1,237 Debt. Our Z>^£ payed by Chrift, 3 ,5 25 Not tabe difcouraged for 'Defects Delay. Deldy when God cals dangerous, i>i8 Commmg to God not to be De- layed, 1,366 Not to Delay when Chrift cals, 2,414 • Delight. Delight corrupted, x , 6* 1 DenialL D*Hia/l of God in finne, 1 ,84 Denial^ one excufe of fin, 1,2 1 1 Death. Why God puniiheth finne with eternall2>4°9 Out The Table. Out of Chrift wee. arelubje&to Death, 5, 546 Beathhovt it is ours, 3, 547 *fi9 Buty. Performance of But] double, 1, ?33 E THe mercy of Chrift when he wason<5V*r^, 3>49l EffeB. 2,3 87 j To fee finne in the Effe&s of it, 1,255 Eleclion. See Reprobation. Enemy. Enemies of the Faith , what to learneofthem, # *>*74 Emvhj* Enmity of the und er ftanding, I , Moft men Envie the New Crea- ture, 2,405 End. End of God, by whom it is crof- fed, 1,134. EviB. See good. Ever. Salvation and damnation conti- nue for Ever, 2,4^0 Spirituall food endureth for E- ver, 3>548 Oo 7 8xfe- The Table. Experience, experience (hewes God to be the Author of grace, 2,427 Experience of Chrift helpes to unite ustohim3 2>434 Excellency. Grace preferred before all other Excellencies, 2, 3 1 2 Grace the proper Excellency of a man, 2,314 Knowledge of Chrifts Excellen- cy unites us to him, 2,433 Exigent. Triall of truft in GW, is in an Exigent, 1,240 Expend. Gods Wrath in time is Expended, ^253 j Excufe. IConfcience corrupt in the office ofExcufing, 1,53 Excufes of iina I ,P3 ,203 Meanes to arme us againtt thefe Excufes, 1, 100 Eye. The New Creature lookes on things with a new Eye , 2, 3 id Eye doable and fingle, 2, 393 F Faculties- Faculties in man corrupted, 1 , 40 F**7A. £*&& to be contended for, 1 ,2 74 Frfii&fan&ined, ,230 2, 300 Faith workes on the promifes, 2,304 Faith encrealed by the Sacra- WSfei • • n3'^7 Tranlubitantiation agamu taith Fafi. Fafi, no arbitrary duty, 1 Fafi defined, Falling away. Falling away, why not to be fea* red, 2,381 Fault. Men exculefinne by lighting the Fault, i,2ii Feafe. Feare corrupted, 1 , 62 Feare to be placed on God onely, 1,239 Gods jealoufie fhould make us Feare, 1,279 Feare doubled 1, 2 80 The Word to bee heard with Feare, 2, 416 Gods children freed from Feare, *>445 Feare put for the worflhip of God, Feare or a flitting nature^ 3 , 49 6 Out of Chrift we are fubjeft to the Feare of death, 3,5 1 2,? 1 4 Feasl. ' Spirituall things rcfembled to a Feaft, why, 2,463 F^y?,promifed by Chrift, 3,545 Feeding. Neceflity of daily Feeding on Chrift, 2,43d Fit The Table. Fit. What Fits usfor mercy j 3 , 4P I Firfl fruits. Two tilings in Firfi-ftuits, 2,397 Spirituall things wee have in the Firp-ftuits, 2, 464 Fire. Fire from Heaven to be cheriftied, To eat Chrifts Fltfi, what,2 ,43 5 Food. Propmies of fpiiitual/W, 3,548 Forget. Memory corrupt in that wee ought to Forget 3 1,50 Men choake the truth when they labour to Forget it, 1^ 1 8 8 Forgivenefic. Forgivenetfe of fins Jiow it makes blefled, ' 2,440 Confirmation in the affurance of Forgiveness 3 , 4 8 8 Formality. Formality argues want of zeale, 1,267 Free. The worice of the Spirit Freey Fruit. Hypocrites bring not forth Fruit, 2>397 Wearineffe in the Fruit of iinne, 3>53x Fulnejfe. \ Fufoejfe referved for Heaven, 2, j ¥$ Future. Helpes to minde Future things, 2,465 G Gifts. C^Ommon Gifts in naturall ( J men, i3 140 Giving. Giving, what, 2>4*7 glory. Tranfubftantiation againft Gods Glory, 3>48o Glory appeared in Chrifts humili- ation, ?6. Glory pne benefit by Chrift,3,5 3 7 God. The law of mans jugdement ma- nifefted by god, 2, 1 66, 1 67 None can doe good andevillbut God, 1,242 If the creature could doe it , it were God, **243 In all things to looke to God, 1, 24P Every fihne fets up another God? 1,260 Converfion of the heart proper to God, 2, 403 New Creature theworkeofGW, 2,407 The praife of all good to be given to God, 2,418 God, how hee is made ours, 2a 442 Sinne drives the Saints neerer to God, 2,455 See portion. Good The Table. Cjood. Men excuie the ill in them by the Good, l}9? Good things in ill men doe them no Good, i, 1^2 i God onely doth evill and Good, ' Thole that are Chrifts, all workes for their Goody 2, 454 Go/pell. G off ell fhewes mans nature to be corrupted, 1„1 Sinnes againft the 96\ Goffdl tends to ian&ification, 2 , T i -3°°! Judgement of the GojptU, 2,318 Gofpell, what, 3^85 £*#*//, two parts of it, 3,488 Grace. Grace defired by carnall men 2 , 306 Chriftians rich in Grace, 3,53^ Cjreatnefte. We (hould labour to fee God in his Great** ft, I, 246" guilt. Sinneaburthenasit brings under Wearmefle in the Guilt of finne, ' H. 3'»I Habite. WEarineffe in the Habit e of finne, 3,532 Hapfjttejfc, Hapfweffe, a motive to come to Chnft, 2 Mans Htppiuefcby Chrifl^^ Happwejfe, what, 2; 4?Q Hardnejfe. Hardaejfe ofh&xt m finning, 1, 2r Hatred. Hatred, the properties of it, 1 *T #*^ of God, i/L H*/r* 277 Idolatry . Idolatry to attribute that to the Creature, that belongs to God, 2,246 fdolttry, a fin of Ifrael, 1,273 Impediment, fmpedimentj not removed, fup- prefle the Truth, I,15>Q Impediments of two forts, 2 ,4 1 o fmpojfible. That which God requires of Chriftians not Impoffible, 2 ,4. 1 3 Tranfubitantiation ado&rine /?»- />#£/*, M7p Imprifon. See 7Vw&. Inclination . ( 2 , 2 9 j fnclinati$n wrought by the (pint, inclination changed, 2, 334 Inclination changed^ how to bee knowne, 2,334 Independent. Independent riches make men in- dependent, 2, 460 fnconfideration. Inconjideration keeps men in their oldeftate, 1,221 fnfirmity. Men excufe finne from their fn» firmitj, 1,213 incredulity. . Incredulity of mans undeman- ding,. 1,42 Inftigate, Confcience corrupted cannot fn- Jtigate to good, 1,51 Inlightned* Carnall men may be Inlightned, 1,14° fnconfiancy. Inconstancy of mans will, 1 , 47 Jnftrument. Minifters and ordinances fnftru- ments, 2, 4 1 5 Infenfible. Ill figne to be Infenfible ol 'Gods wrath : The Table. wrath, I>252 Jnexcufable, So much revealed as makes man Jnexcufable, 1,201 ?oy. Joj mort lfieth Jults, i , 1 6* J/raelites. See Humbled* futile. fobile, a refemblance of liberty in the Gofpell, i>*7 Jufiifie. Juftification, Why we are Juftified by another s righteoumefle, 1 , 3 Jofttfication and fan&i&ation in- leparable, 2>2**5 Joflification , how it admits de- grees, 2,431 The clothing of the foulein///- ftification, .3>5 52 See Humiliation & San&ification fudge. How to lodge of tilings, 1 , 2 j 1 lodgement. Sinne in time brings forth Judge- ment, i3252 Execution of lodgement com- mended, Ij27j Juftice. What makes men acknowledge Gods f office, 1, 1 2 Joftke of God, on whom it ap- pearesmoft, 1,135 Want ofJoftice, a caufe of Judge- K X'27? Kinde. Ature common to the whole Kinde, 2, 365 7»f#r N Kingdome. Kingdome we have by drift, 3, Knowledge. Knowledge an aggravation of fin, 1,86 Knowledge in natural! men with- out relliib, I>l43 Knowledge iinned againft, impri- foneth Truth, 1,180 A fin of KnowledgeSet, i, 1 8 1 Sinne excufedforwantofif/w*- Mge% I,20j It is a fin not to increafe Know- ledge, 1,182 Men might have more Knowledge 1,204 Knowledge of our eftate at the ft-ft conrerlion, 2, 3 24 What kinde of knowledge nukes New Creatures, 2, 34$ JL Zur. THe Z*» (hewes mans nature to be corrupted, 1,32 Z*»,how to be underftood, 1,53 Lawy the leaft breach ofitpuni- Qicd, 1,34 Law 9 compared to ^Egyptian Task-mailers, 1,35 Law againft which men &i is ex- ac~t, i 1,252 Law of GW approved by naturall men, 2,371 See Sch*ole»m*fter. Lsiaven. Sinne likened to Leaven. 2,390 Liberty The Table. Liberty. Benefits of fetting the Truth at Liberty , ^^57 Meanes to let Truth at Liberty, Libert? by Chrift, 3,534 ■Liberty, what, Ibid. See Jubile. Life: Life promifed to the taking of Chrift, h5i9 Life fpirituall, the excellency of k> 5,521 Exhortation to partake of this pff, ^ 3,$** X^howitis a Chriftians,3,524 Light, light imprifbned foure wayes, 1 , l23 Aggravations^ of finnes againii Light, * i,i34 Naturall men defective in Light, 1,141 The burden of Chrift in bearing growes Light, 2,401 Long-fuffering. We (hould give God the glory of his Long-fuffering, 1^218 Lord. Zeale for the Lord, 1 , 2-^4 Sacrifice offered to the Lord,i, 356 Love. Love mortifieth lulls, 1 , 1 6 Men fin out of Love to evill, 1 , 150 Love of Chrift, thegreafcneffeof it, 2,505 Love cannot be counterfeit, 3,3 61 3>497 Perfwafion of Chrift s Love units to him 2*433 To ferve Chrift in Love a pare of the Covenant, 3*494 Z^conftant, ZA9& Lusts* Lufls detained, keep men in their old ftate, 1,221 Lufts , why God fuffers them in his children, 2,310 Excellency of the New Creature above Lufts, 2,312 Old Lusls mull: be mortified, 2 , 354 M LMannah. MAmab , how it is Angels food,* 2,4^ Mamfeft. The law of Mans judgement Ma- mfeft foure wayes, 1,167 MarJ^ Mark, of Chrift, what, 3,5:18 Meanes. Meanes enjoyed aggravate finne, i, pa Sin excufed from want of Means, I,2IO Difference of feare in refpe& of Meanes, 1, 280 Meanes of grace tend tp San&ifi- cation, 2,300 Meaning. Sinne excufed from good Mean- ing> l,?3 Mediator The Table- Mediator. Why God hath appointed us fuch a Mediator as Chrilt ,t>i 72 Memory, Memory i the corruption of it in two things I,4P Mercy. Mercy of God , the greatneffe of it, 3,491 Mercy 9 to whom it is (Viewed^ Metaphor. Metaphors ufed in the Sacra-, ments of the old Law, 3, 478 Lfyfrniftery, Mtnifkery to be advanced, 1, 27 j Mifery. Our ifcrVtr? out of (Thrift, 2,432 Eorgivenefie offinnes takes away the cauie of Mif&y, 2*441 See ssfpprehenftQn. Morall vermes* Morall vertues nothing without change of Nature, 2 \ 3 6$ N 2£*ked. OVt ofChniiweareiV^, 2,4s 7 I To be linked, what, 2,460 Nature. Mans Nature rul of ungodiineiTe, All in mans Nature corrupt, 1,38 Radnefle of T^ature aggravates finne. i>94 Men by 2{ature7 how farre they nuygo, 1, i:p Hjw farre men by Nature fall ftort, 1, M* God made manifeft by the light of Nature, I>1^7 Sinne excuied from corruption of Nature, 1,26,207 What keepes men in the Hate of Nature, I,22i Converfion of men are turning the courie of 'Nature , 2 , 2 8p More than Nature required in the New Creature, 2, 360 Thole that are in Chrift have ano- ther Nature, 2>3^3 Not to be content without a new Nature^ 2yl6& Two things in a new Nature, 2, NaturalL (3 y6 When a thing is laid to be Natu- ral/, 2, 364 Good duties muft be N at ur ail to Neceffity. No Nccejpty of tranfiibftantiati- on, 3,475 Need. Riches helpe in time of Need, *3 NegleU. (4jp NegleU keepes men from Cbnfi, 1, 11 iVJ01 Offices. Offices ofChriftgoe together, 2, 2pp 0#rc/ efChrift to be improved, o/d. Vld man, whatf a > 3 4^ 0/i man muft be mortified, 2,353 Old nature to be abhorred, 2, 3 78 Old cuftome wee are redeemed fr0m, 2,385 All that is Old muft bee pulled downe, 2,3$p Grace takes not away nature, but the Oldjtetfe of it, 2 , 3$ 1 Omijfian. Sinnes ofOmiJfion3 1,68 Omiffion of a6fcs, /£, Omijfion of graces, 1 , 6p Omiffion of occasions, 70 Opinion. Opinion advanceth the Creature in our thought?, 1 , 2 47 Original! fin. Original! fin^ 1,37 Original! finf how it is one finne and many, i,3P. How it is privative and poliuve,, lb, Aciuall finne leads us to Original Others. fl,9$ Sinne excufed from the badneffe of Others, 1,98 Succefle of others with Goo fhould eiicourageus, 2, 305 Outward. Men fare not the worfe in Out- ward things for he-linefle, 2,317 Overcome. To Overcome, what, 3 , 5 3 6 P parents. NAture received from Parents 2, 364 Fajfeover. Takeover , why eaten with fowre herbes, 1, 23 P*w* one benefit by Chrift, 3, Pearle. (5^6 Zealous men F carles, iyi66 Ter/bnall The Table Perfona/l. Men condemned for th&xperfc- paltfms, I, 36 Perfaadei Hard to per/wade Men in Divini- ty, 1,42 Perfitl. OFperfeli walking with God, 1, Pleafant, That which is naturall is pleafant^ Plenty, Plenty one priviledge by Chrifr, Portion. God is a Chriftians/w-fr**,? ,544 "; *Poere. OutofChriftweare^r^23457 To be /ww , what, 2 , 4 5 8 P*nw of Gods wrath, 1,106 Pratlife. Pratlife fets the Truth at liberty, Want o£prattife of known truths a great fin, 1,1^84 Prayer. Prayer fets the truth at liberty, 1,158 Prayer flops Gods wrath, 1,278 Prayer unites us more to Chrift, Preaching* The Minifters bufinefle \n prea- ching, ~ 24I4 To fee how the word workes in 1,46 the preaching of it, Pride. Pride of the will of man Prize* New Creature howtobe^m*^ See Chrift. 7 riv Hedges \ Priviledges of a Chriftian, real!, 2,466 Prophane. Difference betweene civill men and prophane ^ 1 r-1 1 7 Vrofejfe. Truth not profefed, is unrighte- oully detained, 1, iqj Pronenejfe. Preneneffe to fin, no excufe of it, Promife. Promife cf God (hould incourage us to pray, 2,301 Punijhment. Punijkment of with-holding the Truth in unrighteoufhefle, 1 I- 7urpofe9 Good pHrpofts in extremity fel dome true, a, 967 Good ptirpofes nothing without ckange of nature^ 2, 3 6^, NE w Quality infufed in fan- £tification, 2, 340 New gxality, what,- 3 4 1 Reafbn. r The Table. R "TRanfubftantiation againft rea- X /«», 3.482 Record. Sinnes committed remaine on Re- cord, li257 Recreation. Recreation too much tried, is an impediment, I, IP I Reformation. "Reformation muft be joyncd with Ming, 1,232 Reformation a remedy againft Gods wrath, ' i,2jp 'Relapfe into finne, 1,26" Relijb. See Knowledge. "Religion, "Religion impaired by the neglect of the Sabbath, i>237 "Refuel an cie. ReluSiancy in the Saints when they fin, 2, 394 Remaine. Sinnes Remaine in Gods people, *,3 5P ^Remember, ^Remembrance. Memory corrupt in that we ought to Remember, 1 , 4p Confcience corrupt as it is a Re- membrancer, I > 5 I End of the Sacrament to bring Chrift to Remembrance^ 3,475 Renewed. How to get our natures renewed, 2,380 "Reprobation. Election and Reprobation , how fruftrate. *aio* Refi Men prone to Refi in duties, 1 p 231 Reft, a motive to take Chrift^ %> n . 440, 3, 53 x "Refirame. Confcience corrupted in its TcV- firaining power, 1,53 "Riches, for what end they ferve, 2,458 "Riches of a Chriftian is Chrift, 3 , 5 3* ^Vfej by Chrift, what, 3 , lb. Riches, the property of them, 3 , 541 Right eoufneffe. Rigbteovfnejfe of Chrift imputed, »* 37 See Inftifie. S Sabbath. SAbbath ought to be fan6Hfied, Mai Antiquity of keeping the Sabbath 1,238 VfefulnefTe of keeping the Sab- bath, Sacrament. lb. Sacrament a feale of the Cove- nant, 3,301,3,48$ Sacramentythe end of it, 1,303,3, Sacrifice. 47 J Two things in Sacrifice 3 2,355 p p Salvation. The Tabl, Salvation. Being in Ciniii the ground of all ^Salvatvn, 2 425 He chat beleeveth hath iW^,;. "?* 2, 4a7 Damnation and Salvation of great moment, 2,449 Caod defires Mans Salvation, 2 San flification. 43. Iuftification and Salification Separable, 2, 2 »j, 2.97 Salification > how it rifech from justification, 2)28<5 1,142 2>25^ SanElifica ion, what, 2^292 Incouragements to pray for J**. ctificcttiony 2 20J S vilification the neceflity ofic, o rr*> i 2*3o8 Santtificanon, how to prize it, Not to challenge Iuitiflciion without Sanclification,2, 3 [ g Cloathing of the foule in ,?**#*. itttisfie. SpmtuM food Satisfied, 3)H8 Schoole-mafier. Scripture. (x f0' Gods truth manifefted Vth° Scripture, , ^ S?'ftanCiati0n aga'nft ^'>- Secrets, Secrets of Gpd not knolVne by [ carnall Men, Selfe~love Selfe-love lanctirie J. Senfe. The new life hath new JV^ 2 Prefent^^a|]gneofcheN3^ Creature 2 Tranfubitanciation againft sfnfc Senjible. ^^wj^or'confcienceloft i, ;SpiritualI things J«t#/,, a JJ Senfitive appetite. Senfitive appetite corrupted, 1,54 Selves, Men mu/l be hummed to know them/f/z,^ J} OaSt0fthec0venantt0/?^' ^W though: to bee Jefle than r.lheybe> 1 2,- Jw aggravated bycircumftances, Difference in Sins, 1}sl M»yw (hould labour to fee what r *, lop frequency of Sin, argues want or ^ I 2 6 Difference of Men in regard of [Zealeagamft^ T,26g J he Table. Striving againft Sin, 2,325 Turning from Sin, a part or the Covenant, Z*<\9\ • See Perjonall and Wrath. Sincerity, Sincerity wanting in carnal mens actions, ij*47 Sincerity little at the firft, 2,377 Sicknejfe. Sin the ficknejfe of the foul, 3,5 3 J S/eepe. Sinne leemes dead when it is aSleepe, 2>35 5 Men excufe fins by thinking them Small, 1,21 1 No iih Small \ and why, 1,262 Species. *Y*s*kii Hatred fets againil the whole Species , 1,26^ Spirit, Good things in evill Men wr. ught by the Spirit, 1,132 Morall vermes 5 the gitcs of the %W>, .1**45 Workof the Spirit in fanchfi ati- on, 2,201 .i^mwo&es/bbHnerte, ,2, 00 Sor ow, Sorroyp corrii} seed , 1,62 ^inntf excufed by pretended Sor- row, 1,214 Soule. Matters of the Soule of great mo- ment," ; 2,449 Soule to be regarded efpeciaily, ■ fiiM? T Taking. /flgot'Chrnr, what, .2, 34i. 3,493 No lolte by Taking ot Ciirnt, 2, Two things mould invite us to r^Chriit, 3,5 10 Taught, Nature cannot be Taught, 2, 3 65 Temptation* The leite Temptation, the greater the fin, 1,88 Sinne excufed homTemptatioyi, 1,209 Evill Men Joe good for want of Temptation, *> SP^ Thanke. See Truth. Thoughts. Thoughts corrupted, 1 , 6 g Thoughts, the importance ot them, 1 s 6 A Thoughts of two forts, I, &4 Thirfi. r^V/fatisfiedinChrifi:, 2,452 WmxThirft heal'd in the Saints, .2,4)3 Tranfubfiantiation. Arguments againil Tsanfubflan- tiation, 3. 475 Fathers not ditfinct againil Tr*»- fubftantiation, 3'52° Tn-ifubfl'intUnon &Z abroach by Damascene, ■ 529 Tnin-ubftantiation brought mtQ Engl'-nL -«. - 3/r* Pp 2 Treafure The Tabic. Treafure. Gods wrath a Treafure, 1,253 Trafi. Truji in God, ths nature of it, 1 , Truth. (239 Truth with-hcld in unrighteouf- neffe, i,i 1^,165 7^^, what: 1,1 1 7,1*6* rrSikhe fubjeft of it, 1,118 7V^|he Author of it, 1 , 1 1 p 7V/#fc> the extent of it, 1 2 o Truth, how it is with-held, 1 , 1 2 1 Truth, why Men imprilon it, r, 122 Truth \ imprifoned a great finne, Truth, how with-held, 1,151 7V-**A (hould rule, 1 , 1 5 5 Truth, the danger of retraining it, 1,156 Truth, the benefit of giving it li- berty. 1, 157 Tm&, manifefted foure wayes, 1 , 16 A Truth, the heinoufneffe of finnes againftit, I>l7° Truth, to be thankfull for it, 1,176 Truth, to doe nothing againft it, 1,178 Seven cafes of detaining the Truth, I,l8o Truth (hould be communicated toother: I5I92 Happineffe and miiery attend neglefror obferving the !Tr*f 6, Want of courage for the Truth, (hewes want of zeale, 1 . 260 V Vaine* GOds Name taken in vaine, how, 1,17/ Vanity. Vanity of Mans underftanding : \ Violence. 0>40 Humbled Men take Heaven by Violence, I, 15 To take Heaven by Violence what, Vnevenncjfe. (l,Ib. Vnevennejfe in the beft Men, 2, 392 Vnevennejfe in Saints and others 1 \V» IV' different. *,3?3 Vnheleefe Vnheleefe keepes from Chrift, I , Io Vngodlineffe. See Nature. Vniver/alitji, Vniverfality of the new Creature, Vnion. (2*324 Vnion with Chriff, the neerneffe, of it, 2,428 Vnion withChrift, of what mo- men^ 2, lb. VnUn withChrift, tobeencrea- fed, 2,431 Vnion with Chrift how encrea- fed, 43* Vnion with Chrift to be fought after, *>i3% Vnion with Chrift, the end of the Sacrament, 3>47°* VtfMATied. That which is natural! is unm*- mi The Table. ~ried 2» 3 7? I Wi^ tne inconftancy ofit» 47 Vnder fading. % \ WW> the difobedience of ic, i, Vnderpnding in Man corrupted, Vnder fading the vanity of it, lb, Vnder fading blind e, 1 ,4. 1 Vnder fadinguntezch\bk, 1,42 Vnder fading, the incredulity of Understanding the enmity of it, Vnderfading wrought on by the Spirit, *,*?! Vnteaebable. Vnderftanding oUAmVnteack- able, *,4» Vnrighteotifnejfe. Wrath revealed againit Mens T»- rigbteoufnefe, * * * °3 SecTrutb. p42, Will. A Chriftian rich in good Workes, ^^thedepravedneffeofit,l,45 3> 53P Witt, the contrariety of it to God, World. 1 , 46 w^rUis a Chriftians,how^,542 1 WilL the pride of it, I , lb A See Vifgrace. p r I \ Pp 3 ^""/; MM The Tabic Wrath. Wrai ' , 1 10 vv revealed, i ,4 Wrath revealed iguinit unnghte- oufiicfle, t, 103 Two rfiings ia Gods ^ **£, 1 , 104 Wrath of God, what, 1 , I o 5 -athof God,tne certainty of i^ i3 104 Wrath of God, the power of it, i,ic5 Wrath the fuddenneffe of ic, 1 , 107 Wr*il-<2 v/c ihould be fenfibleor i.iio j Wfruh- provoked by imprifoning the Truth: 126 I u*c iiu, j I, 120 Wrath caufed by finne, 1,252 Wrath encr c aied oy oar fins, 1 , *53 Wrath, why it is not felt, 1,257 Wr^h) remedies agamft it ,1,15 8 I 251,278 Z Zeale, j -^%8ale turnes away wrath, 1 ,. 252 Zeaie, what, 1, 264 Zeal014sM.cn not tobedilcoura- 6$,; '1,255 Convictions ot want of 2r »» M **L ■ lfc:*# OT